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THE 
 
 ECCLESIASTICAL   HISTORY 
 
 / 
 M.  L'ABBE  FLEURY, 
 
 THE  SECOND  ECUMENICAL  COUNCIL  TO  THE  END  OF 
 THE  FOURTH  CENTURY. 
 
 TRANSLATED,    WITH    NOTES, 
 
 AN  ESSAY  ON  THE  MIRACLES   OF   THE   PERIOD. 
 
 OXFORD : 
 
 JOHN    HENRY    PARKER. 
 
 RIVINGTONS.   LONDON. 
 
 MDCCCXLII. 
 
OXFORD : 
 PRINTED  BY  I.  SHRIMPTON. 
 
ADVERTISEMENT. 
 
 The  publication  of  a  portion  of  Fleiiry's  elaborate  work  in 
 English  has  been  undertaken  in  consequence  of  the  growing 
 interest  which  is  felt  at  this  time  in  the  history  of  the  Church, 
 and  the  want  of  w  orks  in  our  language  Avhicli  may  be  con- 
 sidered to  satisfy  it.  The  learned, Mosheim,  who  is  most 
 familiarly  known  to  the  English  reader,  has  not,  properly 
 speaking,  written  a  history;  unless,  indeed,  that  deserves 
 the  name,  which  contains  no  action,  pursues  no  liuc  of  nar- 
 rative, discovers  no  curiosity  about  individual  character  and 
 its  influence  upon  the  course  of  events,  and  tlu'ows  no  light 
 upon  the  philosophy  of  doctrine  and  its  developments.  We 
 are  presented  with  a  vast  multitude  of  isolated  facts  in  their 
 external  aspect;  without  any  relief  of  the  oppression  they 
 create  from  ethical  tone,  eloquence  of  style,  or  skill  in  com- 
 position, on  the  part  of  the  narrator.  His  work,  therefore, 
 is  rather  fitted  for  reference  than  for  reading.  A  similar 
 judgment  has  been  pronounced  by  one,  whose  memory  is 
 very  dear  to  the  writer  of  these  lines.  "  Let  any  one  take  up 
 "  Mosheim,"  says  Mr.  Rose  in  his  Second  Divinity  Lecture 
 dehvered  at  Durham,  " — and  I  mention  his  name  \Aithout 
 "  any  disrespect,  for  he  has  done  whatever  could  be  done  in 
 "  his  way,  by  actually  wedging  and  driving  in  one  fact  after 
 "  another  into  his  pages  till  they  bristle  w  ith  facts,  and  the 
 "  heart  and  the  imagination  are  alike  beaten  down  and 
 "  crushed  to  pieces — and  see,  Avhen  one  has  read  his  careful 
 "  and  laborious  conglomeration  of  facts,  what  more  we  know 
 
 a2 
 
iv  ADVERTISEMENT. 
 
 "  of  Christianity,  as  a  rule  of  life  intended  to  influence  botli 
 "  individuals  and  nations,  gradually  to  operate  upon  laws  and 
 "  customs,  and  institutions  and  manners,  and  gradually  to 
 "  clieer  and  bless  all  the  sons  of  men. 
 
 "  We  toil  through  his  pages  with  a  reluctant  and  weary 
 "  spirit,  -R-ithout  ever  going  beneath  the  surface,  or  beyond 
 "  drv  details,  withoiit  one  movement  of  the  heart  for  the  cause 
 "  which  he  is  recording,  and  with  lively  pleasure  only  when 
 "  we  can  lay  the  book  out  of  om-  hands. 
 
 "  In  a  word,  in  jNIosheim  there  is  no  love  of  the  cause,  or, 
 *'  if  the  man  had  a  heart,  the  writer  thought  it  his  duty  to 
 "  overlay  his  feelings  with  dry  details  of  barren  facts,  without 
 "  the  record  of  a  single  moral  lesson  to  which  they  can  lead, 
 "  or  a  feeling  which  they  can  inspire.^^ 
 
 Nor  is  a  work  Hke  Milner's  better  calculated  to  supply  the 
 deficiency ;  for  though  he  writes  in  a  tone  of  piety  and 
 seriousness,  and  with  an  evident  desii'e  to  do  justice  to  the 
 great  Saints  of  Christendom,  and  to  illustrate  the  power  of 
 Christian  principles  in  their  lives  and  writings,  he  falls  into  the 
 opposite  extreme,  and  has  adopted  a  style  between  IMeditations 
 and  Biography.  His  learning,  moreover,  is  very  inadequate 
 to  his  undertaking ;  and  he  is  driven  to  introduce  his  private 
 religious  views  into  his  narrative  as  a  sort  of  compensation 
 for  this  disadvantage ;  judging  of  persons,  not  by  their  actual 
 circumstances  and  opinions,  but  by  his  own  view  of  Scripture 
 teaching,  and  thinking  to  ascertain,  estimate,  and  dispose  of 
 historical  facts,  not  by  research  into  the  existing  sources  of 
 information,  but  by  the  theory  of  Calvinism.  Yet,  in  con- 
 sideration of  the  love  he  bore  to  the  Fathers  in  an  age  when 
 few  voices  were  raised  even  in  apology  for  them,  he  is  ever  to 
 be  mentioned  with  kindness  and  honour. 
 
 Neander's  historical  works  are  written,  as  even  a  slight 
 acquaintance  with  them  Avill  suffice  to  shew,  with  an  abundance 
 of  learning  and  thought,  and  great  gratitude  is  due  to  the 
 
AUVKRTlSEMEiNT.  V 
 
 persons  avLo  luivc  liikcii  upon  tlicmselvos  the  laLoiIous  tii.sk 
 of  ti'auslating  i)ortious  of  them  for  the  benefit  of  those  wlio 
 are  not  German  schohirs ;  hut  his  Ilistor^'^  of  tlie  Three  First 
 Centuries  is  so  full  of  theories,  and  those  cliaraeteristic  of  his 
 countiy,  and  facts  arc  stated  with  so  little  attention  to  historical 
 order  and  connection,  that,  valuable  or  rather  necessary  jis  his 
 vork  is  to  the  theological  student,  he  does  not  come  up  to  the 
 demand  of  the  present  times,  when  men  want  to  be  put  into 
 possession  of  the  plain  state  of  things,  as  it  existed  in  ancient 
 times,  with  the  lil)erty  of  judging  of  them  for  themselves.  The 
 Life  of  St.  Clirysostom,  however,  translated  by  Mr.  Stapleton, 
 is  written  on  a  different  plan,  and,  as  being  a  simple  .account 
 of  his  teaching  and  conduct,  Avith  copious  extracts  from  his 
 writings,  certainly  does  answer,  as  regards  the  biography  of 
 that  eminent  Father,  the  purpose  which  Fleury  Avill  be  found 
 to  fulfil  on  the  whole  as  regards  the  History  of  the  Church. 
 
 What  we  meet  with  in  Fleury^s  work  is  a  minute  and  exact 
 narrative  of  the  course  of  ecclesiastical  events,  as  they  oc- 
 cm-red ;  and  this,  from  the  plan  of  their  histories,  is  not  found 
 in  !Mosheim,  Milner,  Gibbon,  Neander,  Milman,  or  Dollingcr, 
 great  as  are  the  merits  of  these  authors  in  various  ways.  And 
 another  excellence  thence  resulting,  which  has  already  been 
 hinted  at,  is  this  :  that  his  particular  religious  opinions  exert 
 a  far  less  influence  upon  his  relation  of  facts  than  those  of 
 the  abovenamed  authors,  one  of  whom  was  not  even  a  be- 
 liever in  Christianity,  and  all  of  whom  put  forward  a  theory, 
 or  write  as  apologists  or  controversialists.  Of  course  it  is 
 not  denied  that  Fleury  Avrites  as  a  Roman  Catholic,  nor  is  it 
 intended  to  place  his  creed  on  a  level  with  that  of  Calvin  or 
 with  Protestantism  or  Rationjilism  generally ;  and  it  is  un- 
 doubtedly an  advantage  in  itself,  where  there  is  but  a  choice 
 of  evils,  to  select  an  author  who  belongs  to  the  Church  Ca- 
 tholic in  preference  to  others  who  do  not  Ijclong  to  it,  or  wdio 
 deny  its  existence ;  yet  it  is  a  still  greater  advantage,  when 
 
VI  ADVERTISEMENT. 
 
 the  circumstauces  of  our  theological  literature  oblige  us  to 
 look  abroad  for  instructors  in  history,  to  find  one  who  does 
 not  prominently  put  forward  the  characteristics  of  his 
 Church,  but  mainly  contents  himself  with  setting  before  the 
 reader  facts,  opinions,  characters,  and  writings,  as  he  finds 
 them,  without  comment  of  his  own.  It  may  be  added,  that 
 since  Fleury  is  of  the  Gallican  school,  where  he  does  intro- 
 duce his  own  \dews,  it  is  commonly  in  reduction  of  those 
 characteristics  of  his  communion,  which  are  \aewed  among 
 ourselves  as  exaggerations  or  perversions  of  Christian  truth. 
 
 The  faults,  on  the  other  hand,  which  are  incident  to  a 
 history  such  as  Fleury's,  are  obvious,  and  some  of  them  not 
 inconsiderable.  A  bare  relation  of  facts  without  system  or 
 philosophical  view,  however  ethical,  personal,  and,  as  it  were, 
 lining  they  may  be  in  then*  character,  is  apt  to  become  tedious 
 and  wearisome .  And  to  many  minds  it  is  a  source  of  much 
 painful  perplexity,  to  have  a  variety  of  deeds,  sentiments, 
 measm'cs,  and  persons,  set  before  them,  without  any  clue  to 
 guide  them  how  far  each  of  these  is  true,  and  how  far  faulty, 
 where  they  are  at  liberty  to  praise  and  where  they  are  bound 
 to  blame.  A  still  more  ob^dous  fault  is  the  prolixity  which 
 is  the  necessary  attendant  on  such  a  history.  This  is  so 
 serious  a  consideration  in  the  present  publication,  that  it  is  a 
 question  whether,  in  au}^  subsequent  portions  to  which  it  may 
 proceed,  some  attempt  might  not  advantageously  be  made  at 
 abridgment. 
 
 The  portion  contained  in  the  present  Volume  commences 
 with  the  Second  Ecumenical  Council,  held  at  Constantinople, 
 A.D.  381 J  and  has  been  selected  under  the  idea  that  it  is  a 
 part  of  histoiy  less  known  to  theological  students  than  the 
 times  which  precede  it.  The  matters  treated  in  the  Council 
 in  question,  which  was  convened  on  the  accession  of  Theo- 
 dosius  to  settle  the  distm-bances  to  which  Aiianism  had  given 
 rise,  are  carried  into  two  subsequent  Councils  held  at  Con- 
 
Al)VKKTISEMi:\T.  Vll 
 
 stantinople,  and  two  coutemporaueous  Councils  at  Aquileia 
 and  Rome.  At  this  time  tlic  two  most  eminent  Fathers  in 
 the  East  and  AVcst^  were  St.  Gregory  Nazianzcn  and  St.  Am- 
 brose ;  the  latter  of  whom  Avas  the  leading  Bishop  at  Aquileia, 
 and  the  former  presided  at  Constantinople  after  the  death  of 
 St.  Meletius.  St.  Gregory  of  Nyssa,  St.  Amphilochius  of 
 Iconium,  and  St.  Cyril  of  Jenisalem  were  also  present  at  Con- 
 stantinople; in  the  AVcst  St.  Martin  was  at  the  same  date 
 nearly  in  the  middle  of  his  Episcopate,  and  about  sixty-five 
 3'ears  old.  St.  Jerome  was  about  forty,  and  at  this  time 
 secretary  to  Pope  Damasus.  St.  Paulinus  was  still  in  the 
 world,  filling  the  high  oflices  of  state.  St.  Chrysostom  was  a 
 few  years  past  thirty,  and  at  Antioch  in  his  Diaconate ;  St. 
 Augustine  still  a  Manichee,  teaching  rhetoric  at  Carthage, 
 but  soon  about  to  pass  into  Italy  and  to  be  converted  by 
 St.  Ambrose.  These  Fathers  form  the  principal  subject  of 
 the  following  books ;  especially  St.  Ambrose,  Avhose  Episcopate 
 is  contained  in  them  nearly  entii'e  down  to  his  death.  Other 
 chief  subjects  which  occur  are  the  history  of  St.  ]Martin  and 
 the  Ithacians,  the  sedition  at  Antioch,  the  conversion  of  St. 
 Augustine,  and  his  elevation  to  the  See  of  Hippo,  that  of 
 St.  Chrysostom  to  the  Sec  of  Constantinople,  the  destruction 
 of  the  heathen  temples  in  Egj^t,  and  some  considerable  pas- 
 sages in  the  History  of  the  Monastic  Life,  as  seen  in  St.  Paida 
 and  other  ladies  at  Rome,  in  St.  Jerome  her  spiritual  guide, 
 in  St.  ]Martin  in  Gaul,  in  the  Monks  in  the  ^lountains  near 
 Antioch,  and  in  those  of  Egypt. 
 
 It  only  remains  to  be  observed  in  addition,  that  Herbert's 
 translation  (London,  1728)  has  been  followed;  but  with  so 
 careful  a  rensiou,  that  as  far  as  trouble  is  concerned,  it  may 
 almost  be  said  to  be  a  new  one ;  thoiigh  the  style  retains 
 marks  of  a  former  century.  It  has  been  carefully  compared 
 throughout  with  the  original  ;  and  Flcury's  marginal  re- 
 ferences have  been  all  verified;  wlicrc  he  docs  not  mention 
 
vni  ADVERTISEMENT. 
 
 the  edition  he  has  used,  other  references  are  added,  which,  as 
 well  as  other  additions  whether  in  the  text  or  margin,  are 
 inclosed  within  brackets.  The  notes  are  confined,  as  far  as 
 possible,  to  matters  of  fact;  the  longer  ones  are  generally 
 engaged  in  tracing  the  history  of  rites  and  doctrines  men- 
 tioned in  the  text.  The  Index  to  the  text  is  translated  from 
 the  French,  with  additions ;  and  an  Index  to  the  notes  has 
 been  subjoined. 
 
 For  the  trouble  which  these  various  improvements  have  in- 
 volved, the  Edition  is  indebted  to  Albany  J.  Christie,  M.A., 
 Fellow  of  Oriel  CoUege. 
 
 J.  H.  N. 
 
 Littiemore,  June  4,  1842. 
 
'VTS'-y-C^?-'"* 
 
 EDITIONS   OF  THE  AUTHORITIES,   USED   IN  THE 
 FOLLOWING  VOLUME. 
 
 Africa  Christiana.   See  MurccUi. 
 Albaspini  de  fit.  Eccl.  Hit.     Par.  1623. 
 Ambrose,  St.,  Bened.   Par.  HJ8G— 1«90. 
 Ammianns    MarceUinus    Gronov.    Lug. 
 
 Bat.  1G93. 
 Anastasiiis  Bihliothccarins  Hist.  Ecclcs. 
 
 J'abrot.    Par.  Kilf). 
 Asteriiis,  Bisliop  of  Aniasa?a.     See  Com- 
 
 hcjis.  Aitct. 
 Athanasius,  St.,  Bened.    Paris.  1098. 
 Augustine,   St.,   Bened.     Paris.    I(i79  — 
 
 1()80. 
 
 Cumhefisii  Aurtariutn.  Novum.  Bill.  P.P. 
 
 G.  L.  fol.    Par.  1(J4«. 
 Concilia;  Lal)b.    Florent.  1759,  &c.  and 
 
 Mansi.    Lut.  Par.  1(J71  — l(i72. 
 Ci/prian,  St.,  Bened.    Par.  172(i. 
 Cyril,  St.,  of  Jerusalem.     O.xford.  1703. 
 
 D. 
 
 Damasiis,  Pope  Si.  Sarazan.    4to.  Rom. 
 
 1638. 
 Dionysius  Ej:iguus.    Paris.  1661. 
 
 B. 
 
 Balsnmon,  ap.  Bevereg.  Pandect.    O.xf. 
 
 1672. 
 Basil,  St.,  Gam.  et  Bened.    Par.  1721. 
 Baudrand,  Geographia.    fol.     Par.  1681 
 
 —  1682. 
 Bellarmiui  Opfra.     Ingolst.  1601-1617. 
 Bibliotheca    Magna    V.V.  P.P.    De    la 
 
 Bigne,  1677. 
 Bona,  Res  Liturg.  4to.    Paris.  1672. 
 
 Ephracm  of  Antioch.  ap.  Photii  Biblioth. 
 Epiphanius,  St.,  fol.  Colon.  1682. 
 Epist.  Rom.  Pontif.  Par.  1721.  Constant. 
 Espen,  J'an.  Opera.    Lovan.  17'J3. 
 Eucholog.  Grtvc.  axKd.    1621.    Pinell. 
 Eunapius.  Boissonad.  8vo.  Anist.  1822. 
 Eusebius,  S^c.  Reading.  1 720. 
 
 C. 
 
 Capitularia  Regum  Fraiicor.  Baluz.  Par. 
 
 1677. 
 Cassander,  fol.    Par.  1616. 
 Chronic.  Euseb.  Ilier.  Marcell.  S(c.  Ron- 
 
 cal.  Ito.  Patav.  1787. 
 Chronic.  Paschale,  fol.    Paris.  1688. 
 Chnjsostom,    St.,    Bened.    1718—1738. 
 
 and  Savil.  Eton.  1612. 
 Claudian,  8vo.   Bipont.  1781. 
 Clement  of  Alexandria,    Potter.     Oxon. 
 
 1715. 
 Codex    Justinian.    Gothof.    Frankof.    ad 
 
 Maen.  1688. 
 Coder  Theodos.  Gothof.  et   Sirm.    Lips. 
 
 1736—1711. 
 
 Fiicuiidns.  8vo.    Paris.  1629.   Cranioisy. 
 
 Ferrandi,     Breviar.     Canonum.     p.    4+8. 
 
 Justelli  Bibl.  jur.  Can.  fol.  Par.  1661, 
 
 G. 
 
 Gaudentius,  St.,  apud  Collcet.  \.\.  P.P. 
 
 Brix-  Eccles.  a  Galeard.    Brix.  1738. 
 Gennadins  ap.  S.  llier.  toni.  v.  j).  29. 
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 l'8i(i. 
 
 A>WH.  fol. Par.  Bened.  1638. 
 
 the  Great,  fol.  Par.  Bcncd. 
 
 1705. 
 
 --  Turoncnsis.    Lut.  Par.  1699. 
 
EDITIONS   or   THE  AUTHORITIES,  &C. 
 
 H, 
 
 Harmenopulus,  ap.  Leunclav.  Jus.   Gr. 
 
 Rom.  1596.    Francof. 
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 Codex  Reguhirum.    4to.    Rom. 
 
 1761. 
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 I.  &  J. 
 
 Idacii  Chronic.    Ed.  Sirmond. 
 Jerome,  St.,  Bened.    Paris.  1693—1706. 
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■'  /-, 
 
 ESSAY  ■•^_, 
 
 ON    THE 
 
 MIRACLES   RECORDED   L\  ECCLESIASTICAL   HISTORY. 
 
 SECTION  I. 
 
 INTRODUCTION. 
 
 Sacred  History  is  distinguished  from  Profane  by  the  na- 
 ture of  the  facts  which  enter  into  its  composition,  and  Avhich 
 arc  not  always  such  as  occur  in  the  ordinary  coiu-se  of  tilings, 
 but  are  extraordinary  and  diAine.  jMiraclcs  are  its  charac- 
 teristic, whether  it  be  viewed  as  scriptiu'al  or  ecclesiastical : 
 as  the  history  of  a  reign  or  dynasty  more  or  less  approximates 
 to  biogi'aphy,  the  history  of  a  wandering  tribe  passes  into 
 romance  or  poetry,  and  a  constitutional  history  borders  on 
 a  philosophical  dissertation,  so  the  history  of  religion  is  ne- 
 cessarily of  a  theological  cast,  and  is  occupied  with  the  super- 
 natural. It  is  a  record  of  "  the  kingdom  of  heaven,^'  a 
 manifestation  of  the  Hand  of  God ;  and  "  the  temple  of  God 
 "  being  opened"  and  "the  ark  of  His  testament,"  there  arc 
 "lightnings  and  voices,"  the  momentaiy  yet  recurring 
 tokens  of  that  conflict  between  good  and  evil  which  is 
 waging  in  the  world  of  spirits  from  age  to  age.  This  su- 
 pernatiu'al  agency,  as  far  as  it  is  really  revealed  to  us,  is 
 from"  its  very  nature  the  most  important  and  an'csting  of  the 
 characteristics  of  sacred  history,  and  the  very  rumour  of 
 its  manifestation  will  interest  the  Christian  mind  from 
 the   ccrtaintv   of  its   existence,     lint   since   the    miraculous 
 
XU  INTRODUCTION. 
 
 accounts  which  are  presented  to  us  are  often  not  mere 
 reports  or  surmiscs_,  but  essentitil  to  the  narrative^  it  is 
 plain  that  to  treat  anj'-  such  portion  of  histor}',  (for  instance, 
 that  of  the  Jews,  or  of  tlie  rise  of  Christianity,  or  of  the 
 Cathohc  Church,)  without  taking  them  into  account,  is  to 
 profess  to  write  the  events  of  a  reign,  yet  to  he  silent  aboiit 
 the  monarch, — to  overlook  as  it  were  his  personal  character, 
 and  professed  principles,  and  indu-ect  influence,  and  imme- 
 diate acts. 
 
 Among  the  subjects  then  which  the  history  contained  in 
 these  Volumes  brings  before  us,  and  which  are  apt  more  or 
 less  to  startle  those  who  "ndth  modern  ideas  commence  the 
 study  of  Church  history  generally, — such  as  the  relation  and 
 connection  maintained  in  ancient  times  between  the  secular 
 and  ecclesiastical  poAvers,  the  monastic  rule,  the  view  then 
 taken  of  the  poor  and  of  poverty,  the  honour  paid  to  celibacy, 
 the  prevailing  belief  in  the  power  of  the  keys,  the  received 
 methods  and  principles  of  teaching  and  disputing,  and  the 
 like, — it  seems  right  to  bestow  attention  in  the  first  place  on 
 the  supernatural  narratives  which  occur  in  the  course  of  it, 
 and  of  which  various  specimens  are  found  in  that  portion  of 
 it  which  is  now  presented  to  the  reader*.  It  will  naturally 
 suggest  itself  to  him  to  form  some  judgment  upon  them, 
 and  a  perplexity,  perhaps  a  painful  perplexity,  may  ensue 
 from  the  difficulty  of  doing  so.  This  being  the  case,  it  is  in- 
 considerate and  almost  wanton  to  bring  such  subjects  before 
 him,  without  making  at  least  the  attempt  to  assist  him  in 
 disposing  of  them.  Accordingly  the  following  brief  remarks 
 have  been  written  in  discharge  of  a  sort  of  dut}'^  which  a  work 
 of  ecclesiastical  history  involves, — not  indeed  without  a  deep 
 sense  of  the  arduousness  of  such  an  essay,  or  of  the  extreme 
 incompleteness  and  other  great  defects  of  its  execution,  but 
 at  the  same  time,  as  the  wTiter  is  bound  to  add,  without  any 
 
 »  E.  g.  pp.  104',  158,  '211,  297,  &c,     Vi:l.  in  Index,  Miracles,  Relics. 
 
INTRODUCTION.  Xlll 
 
 apology  at  all  for  discussing  in  his  own  way  a  subject  wliicli 
 demands  discussion,  and  which,  if  any  other,  is  an  o\wn 
 question  in  the  ]'hii;lish  Church,  and  has  only  during  the 
 last  century  I)t>cn  viewed  in  a  li;<lit  m  liifli  lie  bc-lieves  to  he 
 both  false  and  dangerous  to  rc\cale(l  rcligicjn  altogether. 
 
 It  may  be  advisable  to  state  in  the  commencement  the 
 conclusions  to  which  the  remarks  Mhich  follow  will  be  found 
 to  tend ;  they  are  such  as  these : — that  Ecclesiastical  miracles, 
 that  is,  miracles  posterior  to  the  Ajjostolic  age,  are  on  the 
 Avhole  very  different  in  object,  character,  and  evidence,  from 
 those  of  Scripture  on  the  whole,  so  that  the  one  series  or 
 family  ought  never  to  be  confouuded  with  the  other ;  yet 
 that  the  former  are  not  therefore  at  once  to  be  rejected;  that 
 there  was  no  Age  of  miracles,  after  which  miracles  ceased; 
 that  there  have  been  at  all  times  true  miracles  and  false 
 miracles,  true  accounts  and  false  accounts;  that  no  autho- 
 ritative guide  is  supplied  to  us  for  drawing  the  line  betAVCcn 
 the  two ;  that  some  of  the  miracles  reported  were  true  mira- 
 cles ;  that  we  cannot  be  certain  hoAV  many  were  not  true ; 
 and  that  under  these  circumstances  the  decision  in  particular 
 cases  is  left  to  each  individual,  according  to  his  opportunities 
 of  judging. 
 
SECTION  II. 
 
 ON    THE    ANTECEDENT    PROBABILITY   OF   THE 
 ECCLESIASTICAL   MIRACLES. 
 
 A  FACT  is  properly  called  "  improbable/'  only  wlien  it  has 
 some  quality  or  circumstance  attaclied  to  it  wliicli  operates 
 to  the  disadvantage  of  evidence  adduced  in  its  behalf.  We 
 can  scarcely  avoid  forming  an  opinion  for  or  against  any 
 statement  which  meets  us;  we  feel  well  disposed  towards 
 some  accounts  or  reports,  averse  from  others,  sometimes  on 
 no  reason  whatever  beyond  our  accidental  frame  of  mind  at 
 the  moment,  sometimes  because  the  facts  averred  flatter  or 
 thwart  our  wishes,  coincide  or  interfere  with  the  ^iew  of 
 things  familiar  to  us,  please  or  startle  our  imagination,  or  on 
 other  grounds  equally  vague  and  untrustworthy.  Such  an- 
 ticipations about  facts  are  as  little  blameable  as  the  fancies 
 which  spontaneously  rise  in  the  mind  about  a  person's  stature 
 and  appearance  before  seeing  him :  and,  hke  such  fancies, 
 they  are  dissipated  at  once  when  the  real  state  of  the  case  is 
 in  any  way  ascertained.  Tliey  are  simply  notional ;  and 
 form  no  presumption  in  reason,  for  or  against  the  facts  to 
 which  they  relate. 
 
 An  antecedent  improbability  then  in  certain  facts,  to  be 
 really  such,  must  avail  to  prejudice  the  evidence  which  is 
 offered  in  their  behalf,  and  must  be  of  a  natiu'e  to  diminish 
 or  destroy  its  force.  Thus  it  is  improbable,  in  the  Jiighest  de- 
 gree, that  oui'  friend  should  have  done  an  act  of  fraud  or  in- 
 justice, and  improbable  again,  but  in  a  slight  degree,  that  our 
 next-door  neighbom*  should  have  been  highly  promoted,  or  that 
 he  should  have  died  suddenly.  We  do  not  acquiesce  in  any 
 evidence  that  comes  to  hand  even  for  the  latter  occurrence,  and 
 in  none  but  the  very  best  for  the  former.     Again  there  is  a 
 
ox  TiiK  AN"TKri:i)i:\T  ruon  \r.MJTY,  &:c.  xv 
 
 (jeneraJ  improbability  attaching;  to  tlic  notion  that  tlic  nicnibcrs 
 of  certain  sects  or  of  certain  political  parties  slionld  l)c  of  tliis 
 or  that  cast  of  opinions,  feelings,  or  manners ;  and,  on  the 
 other  liand,  thouj^h  there  is  no  (jeticral  improbability  that 
 individuals  of  the  poorest  class  should  make  large  fortunes, 
 yet  a  strong  probability  may  lie  against  certain  given  persons 
 of  those  classes  in  particular. 
 
 Now  it  may  be  asserted  tliat  there  is  no  prcsiimption 
 whatever  against  miracles  generally  in  the  ages  after  the 
 Apostles,  though  there  may  be  and  is  a  certain  antecedent 
 improbability  in  particular  miracles. 
 
 There  is  no  presumption  against  Ecclesiastical  miracles 
 generally,  because  inspiration  has  stood  the  brunt  of  any 
 such  antecedent  objection,  whatever  it  be  worth,  liy  its  own 
 supernatural  histories,  and  in  establishing  their  certainty  in 
 fact,  has  disproved  their  impossiljility  in  the  al)straet.  If 
 miracles  arc  antecedently  improbable,  it  is  either  from  want 
 of  a  cause  to  Avhich  they  may  be  referred,  or  of  experience  of 
 similar  events  in  other  times  and  places.  Wliat  neither  has 
 been  before,  nor  can  be  attributed  to  an  existing  cause,  is  not 
 to  be  expected,  or  is  improbable.  But  Ecclesiastical  miracles 
 are  occurrences  not  without  a  parallel,  for  they  foUoAv  upon 
 Apostolic  miracles,  and  they  are  referrible  to  the  Author  of 
 the  latter  as  an  All-sufficient  Cause.  Whatever  be  the  regu- 
 larity and  stability  of  nature,  interference  with  it  can  be, 
 because  it  has  been ;  there  is  One  who  both  has  power  over 
 His  own  work  and  who  has  not  been  unwilling  to  exercise  it. 
 In  this  point  of  view,  then.  Ecclesiastical  miracles  arc  more 
 advantageously  circumstanced  than  those  of  Scripture. 
 
 What  has  happened  once,  may  happen  again;  the  force  of  the 
 presumption  against  miracles  lies  in  the  opinion  entertained 
 of  the  imdolability  of  nature,  to  which  the  Creator  seems  to 
 "  have  given  a  law  which  shall  not  be  broken."  When  once 
 that  law  is  shewn  to  be  but  general,  not  necessary,  and,  (if 
 
XVI  ON  THE  ANTECEDENT  PROBABILITY 
 
 the  M'ord  may  be  used^)  when  its  prestige  is  once  destroyed, 
 there  is  notliing  to  shock  the  imagination  in  a  miraculous 
 interference  twice  or  thrice,  as  well  as  once.  What  never 
 has  happened  is  improbable  in  a  sense  quite  distinct  from  that 
 in  which  a  thing  is  improbable  which  has  before  now  hap- 
 pened; the  improbabihty  of  the  latter  may  be  greater  or 
 less,  it  may  be  very  great;  but  Avhatever  its  strength,  it  is 
 diflPerent  in  kind  from  that  which,  without  the  possibility  of 
 refutation,  admits  of  being  called  by  those  who  reject  it  an 
 impossibihty. 
 
 It  may  be  ui'ged  in  reply,  that  the  abstract  argument 
 against  miracles  generally  has  little  or  no  force,  directly  the 
 mere  doctrine  of  a  Creator  and  Supreme  Governor  is  admitted, 
 and  prior  to  any  reference  to  Scripture  history;  that  there  is 
 no  question  among  rehgious  men  of  the  existence  of  a  Cause 
 adequate  to  the  production  of  miracles  any  where  or  at  any 
 period ;  the  question  rather  is  whether  He  loill  work  them;  the 
 question  simply  is  whether  the  Ecclesiastical  miracles  are  pro- 
 bable, not  whether  there  is  a  general  presumption  against  them 
 all  as  miracles ;  and  that  while  the  Scripture  miracles  can  do 
 little  towards  a  recommendation  of  subsequent  miracles,  as 
 miracles,  for  there  is  httle  needs  doing  here,  they  actually  tend 
 to  discredit  them,  as  being  subsequent,  for  from  the  nature  of 
 the  case  irregularities  can  be  but  rarely  allowed  in  any  system. 
 It  is  at  first  sight  not  to  be  expected  that  the  Author  of 
 nature  should  interrupt  His  own  harmonious  order  at  all, 
 though  powerful  to  do  so ;  and  therefore  the  fact  of  His 
 having  ah'cady  done  so  makes  it  only  less  probable  that  He 
 will  do  so  again.  Moreover,  could  a  recurrence  of  miraculous 
 agency  be  anticipated,  it  would  be  the  recurrence  of  a  like 
 agency,  not  any  manifestation  of  power  whatever,  however  dif- 
 ferent from  it ;  whereas  the  miracles  of  the  ages  subsequent 
 to  the  Apostles  are  on  the  whole  so  very  unHke  those  of  which 
 we  read  in  Scripture,  in  their  oliject,  circumstances,  nature. 
 
OF  THE   ECCLESIASTICAL   MIUACLES.  XVll 
 
 and  evidence,  as  even  to  be  disproved  b}-  the  very  contrast. 
 This  is  wliat  may  be  objected. 
 
 Now  as  far  as  this  representation  iinolves  the  discnssion 
 of  the  character  and  circumstances  of  tlic  Ecclesiastical  mira- 
 cles, it  will  come  under  consideration  in  the  following  sec- 
 tion ;  here  we  are  only  engaged  with  the  abstract  (ques- 
 tion, whether  the  circumstance  that  miracles  have  once 
 occurred,  and  that  under  certain  circumstances  and  with 
 certaiu  characteristics,  does  or  does  not  prejudice  a  proof, 
 mIicu  offered,  of  their  having  occurred  again,  and  that  under 
 other  circumstances  and  with  other  chai'aeteristics. 
 
 On  this  point  many  Avriters  have  expressed  opinions  wliich 
 it  is  difficult  to  justify.  Thus  AVarburton,  in  the  course  of 
 some  excellent  remarks  on  the  Christian  miracles,  is  led  to 
 propose  a  certain  test  of  true  miracles  founded  on  their  pro- 
 fessed object,  and  suggests  that  this  will  furnish  us  with 
 means  of  di'awiug  the  line  of  supernatm'al  agency  in  the  early 
 Chm'ch.  "  If  \i\iQ  final  cause,']"  he  says,  "be  so  important  as 
 "  to  make  the  miracle  necessary  to  the  ends  of  the  dispensation, 
 "  this  is  all  that  can  be  reasonably  required  to  entitle  it  to  our 
 "belief;"  so  far  he  is  vindicating  the  Apostolic  miracles, 
 and  his  reasoning  is  unexceptionable ;  but  he  adds  in  a  note, 
 "  Here,  by  the  way,  let  me  observe,  that  what  is  now  said 
 "  gives  that  criterion  which  Dr.  Middleton  and  his  opponents, 
 "  in  a  late  controversy  concerning  miracles,  demanded  of  one 
 "  another,  and  Mhich  yet,  both  parties,  for  some  reasons  or 
 "  other,  dechned  to  give ;  namely,  some  certain  mark  to 
 "  enable  men  to  distinguish,  for  all  the  purposes  of  religion, 
 "  between  true  and  certain  miracles,  and  those  which  were 
 "false  or  doubtful'^."  He  begins  by  saying  that  mii'aeles 
 which  subsene  a  certain  object  deserve  our  consideration,  he 
 ends  by  saying  that  those  which  do  not  subserve  it  do  not 
 
 *'  Dis-.  Leg.  ix.  5. 
 
 b 
 
XVIU  ON  THE  ANTECEDENT  PROBABILITY 
 
 deserve  our  consideration,  and  he  makes  himself  the  judge 
 whether  they  subserve  it  or  not. 
 
 Douglas  too,  after  observing  that  the  miracles  of  the 
 second  and  third  centuries  have  a  character  less  clearly 
 supernatural  and  an  evidence  less  cogent  than  those  of 
 the  New  Testament,  and  that  the  fourth  and  fifth  are 
 "  ages  of  credulity  and  superstition,"  and  the  mii'acles 
 which  belong  to  them  "  wild  and  ridiculous,"  proceeds 
 to  lay  down  a  decisive  criterion  between  true  miracles  and 
 their  counterfeits,  and  this  he  considers  to  be  the  gift  of 
 inspiration  in  their  professed  workers.  "  Though  it  may  be 
 "  a  matter  more  of  curiosity  than  of  use,  to  endeavour  to 
 "  determine  the  exact  time  Avhen  miraculous  powers  were 
 "  withdi-awn  from  the  Church,  yet  /  think  that  it  may  be 
 "  determined  ivith  some  degree  of  exactness.  The  various 
 "  opinions  of  learned  protestants,  who  have  extended  them 
 "  at  all  after  the  Apostles,  shew  how  much  they  have  been 
 "  at  a  loss  \^ith  regard  to  this,  which  has  been  urged  by 
 "  papists  with  an  air  of  triumph,  as  if  protestants  not  being 
 "  able  to  agree  when  the  age  of  miracles  was  closed,  this  were 
 "  an  argument  of  its  not  being  closed  as  yet.  If  there  be  any 
 "  thing  in  this  objection,  though  perhaps  there  is  not,  /  think 
 "  I  have  it  in  my  poiver  to  obviate  it,  by  fixing  upon  a  period, 
 "  beyond  which  we  may  be  certain  that  mu-aculous  powers 
 "  did  not  subsist."  Then  he  refers  to  his  argument  in  favour 
 of  the  New  Testament  miracles,  that  "  what  we  know  of  the 
 "  attributes  of  the  Deity,  and  of  the  usual  methods  of  His 
 "  government,  incline  us  to  believe  that  miracles  will  never  be 
 "  performed  by  the  agency  and  instrumentality  of  men,  but 
 *'  when  these  men  are  set  apart  and  chosen  by  God  to  be 
 "  His  ambassadors,  as  it  were,  to  the  world,  to  deliver  some 
 "  message  or  to  preach  some  doctrine  as  a  law  from  heaven ; 
 "  and  in  this  case  their  being  vested  with  a  power  of  working 
 "  miracles   is  the  best   credential  of  the  divinity  of  their 
 
Ol-   Till';    liCCLESIASTICAI,    Mill  ACl.ES.  XIX 
 
 "  mission,"  So  far,  as  Warburton^  tliis  author  keeps  witiiin 
 bounds,  bnt  next  he  proceeds,  as  Warburton  also,  to  extend 
 his  ar^miicnt  from  a  defence  of  "what  is  true  to  a  test  of  wliat 
 is  false.  "  If  we  set  out  with  this  as  a  principle,  tlien  shall  wc 
 "  easily  determine  when  it  was  that  miracles  ceased  to  be 
 "  performed  by  Christians ;  for  we  shall  be  led  to  conclude 
 "  that  the  a<;e  of  Christian  miracles  must  have  ceased  with  the 
 "  age  of  Christian  inspiration.  So  long  as  Heaven  thought 
 "  proper  to  set  apsut  any  particular  set  of  men  to  be  the 
 "  authorized  preachers  of  the  new  religion  revealed  to  man- 
 "  kind,  so  long,  may  we  rest  satisfied,  miraculous  powers 
 "  were  continued.  But  whenever  this  purpose  Avas  answered, 
 "  and  inspiration  ceased  to  be  any  longer  necessary,  by  the 
 "  complete  publication  of  the  Gospel,  then  M'ould  the  mi- 
 "  raculous  powers,  ivliose  end  was  to  prove  the  truth  of  iu- 
 "  spiration,  be  of  course  Avithdrawn'^."  Here  he  determines 
 u priori  in  the  most  positive  manner  the  ''end"  or  object  of 
 miracles  in  the  designs  of  ProA-idence.  That  it  is  very 
 natiu'al  and  quite  consistent  with  humility  to  form  ante- 
 cedent notions  of  what  is  likely  and  Avhat  not  likely,  as  in 
 other  matters,  so  as  regards  the  Divine  dealings  Avith  us,  has 
 been  imphed  above;  but  it  is  neither  reverent  nor  philo- 
 sophical in  a  Avriter  to  "  think  he  has  it  in  his  power"  to 
 dispense  Avdth  good  evidence  in  behalf  of  what  professes  to  be 
 a  Avork  of  God,  by  means'  of  a  summary  criterion  of  his  oavu 
 framing.  His  very  mode  of  speech,  as  avcU  as  liis  procedure, 
 reminds  us  of  Hume,  Avho  in  hke  manner,  Avhen  engaged  in 
 invalidating  the  evidence  for  all  mii-aclcs  Avhatever,  obsen  es 
 that  "  nothing  is  so  convenient  as  a  decisive  argument,"  (such 
 as  Tillotson's  against  the  Real  Presence,)  "  which  must  at  least 
 "  silence  the  most  arrogant  bigotry  and  su})erstition,  and  free 
 "  us  from  their  impertinent  solicitations,"  and  then  "  JIatters 
 "  himself  that  he  has  discovei'ed  an  argument  of  a  like  nature, 
 
 '  Pages  239— 2 H.    Edit  4. 
 1)  2 
 
XX  ON  THE  ANTECEDENT  PROBABILITY 
 
 "  which,  if  just,  will,  with  the  wise  and  learned,  be  an  ever- 
 "  lasting  check  to  all  kinds  of  superstitious  delusion,  and 
 "  consequently,  will  be  useful  as  long  as  the  world  endures." 
 It  is  observable  that  in  another  place  Douglas  had  said, 
 that  "  though  we  may  be  certain  that  God  will  never  reverse 
 "  the  course  of  natm-e  but  for  important  ends,  (the  course  of 
 "  nature  being  the  plan  of  government  laid  down  by  Himself,) 
 "  Infinite  Wisdom  may  see  ends  highly  worthy  of  a  miraculous 
 "  interposition,  the  importance  of  ivhich  may  lie  hid  from  our 
 "  shallow  comprehension.  Were,  therefore,  the  miracles,  about 
 "  the  credibility  of  which  we  now  dispute,  events  brought 
 "  about  by  in\isible  agency,  though  our  being  able  to  dis- 
 "  cover  an  important  end  served  by  a  miracle  would  be  no 
 "  weak  additional  motive  to  our  belie\ing  it ;  yet  our  not 
 "  being  able  to  discover  any  such  end  could  be  no  motive  to 
 "  induce  us  to  reject  it,  if  the  testimony  produced  to  confirm 
 "  it  be  unexceptionable  <i."  The  author  is  here  speaking 
 of  the  miracles  of  the  Old  and  New  Testaments,  which  he 
 believes ;  and,  like  a  religious  man,  he  feels,  contrariwise 
 to  Hume,  that  it  is  not  "  convenient,"  but  dangerous  to 
 allow  of  an  antecedent  test,  which,  for  what  he  knows,  and 
 before  he  is  aware,  may  be  applied  in  disproof  of  one  or 
 other  of  those  sacred  and  gracious  manifestations.  But  it  is 
 far  otherwise  when  he  comes  to  speak  of  Ecclesiastical  miracles, 
 which  he  begins  with  disbelieving  without  much  regard  to 
 their  evidence,  and  is  engaged,  not  in  examining  or  confuting, 
 but  in  burdening  mtli  some  test  or  criterion  which  may  avail, 
 in  Hume's  words,  "  to  silence  bigotry  and  superstition,  and  to 
 "  free  us  from  their  impertinent  solicitations."  He  acts 
 towards  the  miracles  of  the  Church  as  Hume  towards  the 
 miracles  of  Scripture. 
 
 And  surely  with  less  reason  than  Hume,  from  a  consi- 
 deration already  suggested;  because,  in  being  a  believer  in 
 
 ^  Page  217. 
 
OF  THE   ECCLESIASTICAL    MIRACLES.  XXI 
 
 tlie  miracles  of  Scripture,  lie  deprives  himself  of  that  strong 
 antecedent  ground  against  all  miracles  whatever,  both  Scrip- 
 tural and  Ecclesiastical, on  which  Ilumo  took  his  stand.  Allow- 
 ing, as  he  is  obliged  to  do,  that  the  Ecclesiastical  miracles  arc 
 possible,  because  the  Scripture  miracles  are  true,  he  rejects 
 Ecclesiastical  miracles  as  not  subserving  the  object  which  he 
 arbitrarily  assigns  for  miracles  under  the  Gospel,  while  he 
 protects  the  miracles  of  Scriptiu-e,  by  the  cautious  proviso, 
 that  "  Infinite  AVisdom  may  sec  ends''  for  an  interposition, 
 "  the  importance  of  which  may  lie  hid  from  our  shallow 
 "  comprehension."  Yet  it  is  a  fairer  argument  against  a 
 miraculous  agency,  before  it  has  in  any  case  been  ascertained, 
 that  its  object  is  apparently  unimportant,  than  after  such 
 agency  has  once  been  manifested.  What  has  been  intro- 
 duced for  greater  ends  may,  when  once  introduced,  be  made 
 subservient  to  secondary  ones.  Parallel  cases  arc  of  daily 
 occurrence  in  matters  of  this  world ;  and  if  it  is  allowable,  as 
 it  is  generally  understood  to  be,  to  argue  from  final  causes  in 
 behalf  of  the  being  of  a  God,  that  is,  to  apply  the  analogy  of  a 
 human  framer  and  work  to  the  relation  subsisting  between  this 
 world  arul  a  Creator,  surely  it  is  allowable  also  to  illustrate 
 the  com'se  of  Divine  Providence  by  the  methods  and  pro- 
 cedures of  human  agents.  Now,  nothing  is  more  common  in 
 scientific  and  social  arrangements  than  that  works,  begun  for 
 one  purpose,  should,  in  the  course  of  operation,  be  made  sub- 
 serWent,  as  a  matter  of  course,  to  lesser  ones.  A  mechanical 
 contrivance  or  a  political  organization  is  continued  for  se- 
 condary' objects,  when  the  primary  has  been  attained ;  and 
 thus  miracles  begun  either  for  Warbiirton's  object  or  Douglas's 
 may  be  continued  for  others,  "  the  importance  of  m  hich,"  in 
 the  language  of  the  latter,  "  may  lie  hid  from  oiu*  shallow 
 "  comprehension." 
 
 Hume  judges  of  professedly   Divine   acts  by  experience; 
 Warburton   and   Douglas    by   the  probuhh  objects  which    a 
 
Xxii  ON  THE  ANTECEDENT  PROBABILITY 
 
 Divine  Agent  must  pursue.  Both  parties  draw  extravagant 
 conclusions,  and  that  unphilosophically ;  but  surely  we  know 
 much  less  of  the  designs  and  purposes  of  Di^dne  Providence, 
 than  of  the  course  of  this  world.  Facts  come  before  us,  the 
 All-wise  Mind  is  hidden  from  us.  We  have  a  right  to  form 
 anticipations  about  facts ;  we  may  not,  except  very  reverently 
 and  humbly,  attempt  to  trace,  and  we  dare  not  prescribe,  the 
 rules  on  which  Providence  conducts  the  government  of  the 
 world.  The  Apostle  Avarns  us,  "  Who  hath  known  the  mind 
 "  of  the  Lord?  and  who  hath  been  His  counsellor?"  And 
 surely,  a  fresh  or  additional  object  in  the  course  of  Providence 
 presents  a  less  startling  difficulty  to  the  mind  than  an 
 alteration  in  the  laws  of  nature.  If  we  conquer  our  indis- 
 position towards  the  news  of  such  an  alteration  by  reflecting 
 on  the  Sovereignty  of  the  Creator,  let  us  not  be  religious  by 
 halves,  let  us  submit  our  imaginations  to  the  full  idea  of  that 
 inscrutable  Sovereignty,  nor  presume  to  confine  it  within 
 bounds  narrower  than  are  prescribed  by  His  own  attributes. 
 
 This,  then,  is  the  proper  ansAver  to  the  objection,  urged 
 against  the  post-apostohc  miracles,  on  the  ground  that  the 
 occui'rence  of  miracles  does  in  itself  discredit  their  recur- 
 rence, and  that  the  miracles  subsequent  to  those  of  Scripture 
 differ  from  them  in  fact  in  their  objects  and  circumstances. 
 The  ordinary  Providence  of  God  is  conducted  upon  a  system ; 
 and  as  even  creation  is  now  contemplated  by  philosophers  as 
 possibly  subject  to  fixed  laws,  so  it  is  more  probable  than  not 
 that  there  is  also  a  law  of  supernatural  manifestations.  And 
 thus  the  occurrence  of  miracles  is  rather  a  presumption  for 
 than  against  their  recurrence ;  such  events  being  not  isolated 
 acts,  but  the  s^nnptoms  of  the  presence  of  an  agency.  And 
 again,  since  every  system  consists  of  parts  varying  in  im- 
 portance and  value,  so  also  as  regards  a  dispensation  of 
 miracles,  "  God  hath  set  every  one  of  them  in  the  body  as  it 
 "  hath  pleased  Him ;"  and  even  "  those  members  which  seem 
 
or  Tin:  dcclesi astical  miuacles.  win 
 
 "to  be  more  feeble"  and  less  "comely"  arc  "necessary," 
 and  are  sustained  by  their  fellowship  with  the  more  lio- 
 nourable. 
 
 It  may  be  added  that  Scripture,  as  in  Mark  xvi.  17,  18, 
 certainly  docs  give  -a  prima  facie  countenance  to  the  idea  that 
 miracles  ai'C  the  privilege  of  true  believers,  and  that  where  is 
 faith,  there  shall  be  the  manifested  signs  of  its  Invisiljlc 
 Author.  Ilcnee  it  was  the  opinion  of  Grotius  '^,  who  is  here 
 quoted  from  his  connection  with  English  Theology,  and  of 
 Barrow,  Dodwell,  and  others,  that  at  least  miracles  are  to  be 
 expected  to  attend  ou  the  labours  of  Missionaries.  Now, 
 this  Scriptiu-c  intimation,  whether  fainter  or  stronger,  does, 
 as  far  as  it  goes,  add  to  the  presumption  in  favour  of  the 
 mii'acles  of  Ecclesiastical  history,  by  authoritatively  assigning 
 them  a  place  in  the  scheme  of  Christianity.  But  this  sub- 
 ject, as  well  as  others  touched  upon  in  this  section,  will  more 
 distinctly  come  into  review  in  those  which  follow. 
 
 *  On  Mark  xvi.  17,  Grotius  avows  "  Christi  ifniaris,  (iDisenimproprienu- 
 his  belief  in  tlie  continuance  of  a  mi-  "  raeula  inserviunt,  1  Cor.  xiv.  22),  ita 
 raculous  agency  down  to  this  day.  He  "  iit  ipse  aninmciari  voliiit,  annunciat, 
 illustrates  that  text  from  St.  Justin,  "  proniissionis  vim  duraturani  ailiitror. 
 St.  Irenaeus,  Origen,  Tertullian,  IMinu-  "  Suntenim  afX(raiJ.e^r]TaTov6eovSu'pa. 
 cius  Felix,  and  Lactantius,  as  regards  "  Sed  nos  cujus  rci  culpa  est  in  nostril 
 the  power  of  exorcism,  and  refers  to  "  ignavifi  aut  diiTidentia,  id  solennis  in 
 the  acts  of  Victor  of  Cilieia  in  the  "  Dcutn  rejicere."  Elsewhere  he  pro- 
 Martyrology of  Ado,  and  the  history  fesses  his  belief  in  the  miracle  wrought 
 of  Sabinus,  Bishop  of  Canusium,  in  upon  the  Confessors  under  Ilunncric, 
 Greg.  Turon.,  for  instances  of  mi-  who  spoke  after  their  tongues  were  cut 
 raculous  protection  against  poison.  As  out,  and  in  tlie  ordeals  of  hot  iron  in 
 to  missions,  he  asserts  that  the  pre-  the  middle  ages,  de  Verit.  i.  17;  and 
 scnce  of  miraculous  agency  is  even  a  in  the  miracles  wrought  at  the  tombs  of 
 test  whether  the  doctrine  preached  is  the  Martyrs,  ibid.  iii.  7.  fin.  Vid.  also 
 Christ's.    '•  Si  quis  etiam  nunc  gentibus  dc  Antichr.  ]>.  .'J()2.  col.  2. 
 
SECTION   III. 
 
 ON  THE  INTERNAL  CHARACTER  OF  THE  ECCLESIASTICAL 
 MIRACLES. 
 
 The  miracles  wi*ought  in  times  subsequent  to  tlie  Apostles 
 are  of  a  very  different  character^  viewed  as  a  wliole,  from 
 those  of  Scripture  viewed  as  a  whole ;  so  much  so^  that  some 
 writers  have  not  scrupled  to  say  that^  if  they  reallj^  took 
 place,  they  must  be  considered  as  forming  another  dispensa- 
 tion^; and  at  least  they  are  in  some  sense  supplementary  to  the 
 Apostohc.  This  will  be  e^ddent  both  on  a  survey  of  some  of 
 them,  and  by  referring  to  the  language  used  by  the  Fathers 
 of  the  Church  concerning  them. 
 
 The  Scripture  miracles  are  for  the  most  part  evidence  of  a 
 Divine  revelation,  and  that  for  the  sake  of  those  who  have 
 not  yet  been  instructed  in  it,  and  in  order  to  the  instruction 
 of  multitudes  :  but  the  miracles  which  follow  have  sometimes 
 no  discoverable  or  direct  object,  or  but  a  slight  object ;  they 
 happen  for  the  sake  of  individuals,  and  of  those  who  are  already 
 Christians,  or  for  purposes  ah'eady  effected,  as  far  as  we  can 
 judge,  by  the  miracles  of  Scriptm'e.  The  Scripture  miracles 
 are  wrought  by  persons  consciously  exercising  under  DiAine 
 guidance  a  power  committed  to  them  for  definite  ends,  pro- 
 fessing to  be  immediate  messengers  from  heaven,  and  to  be 
 evidencing  their  mission  by  their  miracles :  whereas  Eccle- 
 siastical miracles  are  not  so  much  wrought  as  displayed,  being 
 effected  by  Divine  power  without  any  visible  media  of  opera- 
 tion at  all,  or  by  inanimate  or  material  media,  as  rehcs  and 
 shrines,  or  by  instruments  who  did  not  know  at  the  time 
 what  they  Avere  effecting,  or  if  they  were  hoping  and  jjraying 
 for  such  supernatural  blessing,  at  least  did  not  know  when  they 
 were  to  be  used  as  instruments,  when  not.     We  find  the  gift 
 
 '  Vid.  Middleton's  Inquiry,  p.  2i.  et  al.     Campbell  on  Mirac'es,  p.  12L 
 
0\   THE   INTERNAL   t  IIAUACTKK   &C.  XXV 
 
 often  coramit4;cd,  in  the  words  of  Middleton,  ''  not  to  the  suc- 
 "  ccssors  of  the  Apostles,  to  the  Bisliops,  the  !Martp's,  or  the 
 "  principal  champions  of  the  Christian  cause,  ])ut  to  boys,  to 
 "  women,  and  above  all,  to  private  and  obscure  laymen,  not 
 "  only  of  an  infci'ior  l)ut  sometimes  also  of  a  bad  cliaractcrP." 
 The  miracles  of  Scripture  are,  as  a  whole,  grave,  simple,  and 
 majestic  :  those  of  Ecclesiastical  history  often  partake  of  what 
 may  not  unfitly  be  called  a  romantic  character,  and  of  that 
 wildness  and  inequality  which  enters  into  the  notion  of 
 romance.  The  mii'acles  of  Scripture  are  undeniably  of  a  su- 
 pernatural character  :  those  of  Ecclesiastical  history  are  often 
 scarcely  more  than  extraordinary  accidents  or  coincidences, 
 or  events  which  seem  to  betray  exaggerations  or  errors  in 
 the  statement.  The  miracles  of  Scripture  are  definite  and 
 whole  transactions,  drawn  out  and  carried  through  from  first 
 to  last,  Avith  beginning  and  ending,  clear,  complete,  and  com- 
 pact in  the  narrative,  separated  from  extraneous  matter,  and 
 consigned  to  authentic  statements  :  whereas  the  Ecclesiastical 
 for  the  most  part  are  not  contained  in  any  authoritative  form 
 or  original  document ;  at  best  they  need  to  be  extracted  from 
 mereh'  historical  works,  and  often  are  only  floating  rumours, 
 popular  traditions,  vague,  vai'ious,  inconsistent  in  detail,  tales 
 which  only  happen  to  have  surAived,  or  which  in  the  coiu'se 
 of  years  obtained  a  permanent  place  in  local  usages  or  in 
 particular  rites  or  in  certain  spots,  recorded  at  a  distance  from 
 the  time  and  country  when  and  where  they  profess  to  have 
 ocemTcd,  and  brought  into  shape  only  by  the  juxta-position 
 of  distinct  informants.  Moreover,  in  Ecclesiastical  history 
 true  and  false  miracles  are  mixed :  whereas  in  Scripture  in- 
 spiration has  selected  the  true  to  the  exclusion  of  all  others. 
 
 The  peculiarity  of  these  miracles,  as  far  as  their  luiture  and 
 character  are  concerned,  which  is  the  subject  immediately 
 before  us  at  present.  Mill  be  ])est  understood  by  an  enumeration 
 
 «  Page  25.     Edit.  17VP. 
 
XXVI  ON   THE   INTERNAL  CHARACTER 
 
 of  some  of  them,  taken  almost  at  random,  in  the  order  in 
 wliich  they  occur  in  the  authors  which  contain  them. 
 
 The  Life  of  St.  Gregory  of  Neocsesarea,  in  Pontus,  (A.D. 
 250),  is  written  by  his  namesake  of  Nj^ssa,  who  lived  ahout 
 120  years  after  him,  and  who,  being  a  native  and  inhabitant  of 
 the  same  country,  wrote  from  the  traditions  extant  in  it.  He 
 is  called  Thaumaturgus,  from  the  miraculous  gift  ascribed  to 
 him,  and  it  is  not  unimportant  to  observe  that  he  was  the 
 original  Apostle  of  the  heathen  among  whom  he  was  placed. 
 He  found  but  seventeen  Christians  in  his  diocese,  and  he  was 
 the  instrument  of  converting  the  whole  population  both  of 
 town  and  country.  St.  Basil,  whose  see  was  in  the  neigh- 
 bourhood, states  this  circumstance,  and  adds,  "  Great  is  the 
 "  admiration  which  still  attends  on  him  among  the  people  of 
 "  that  country,  and  his  memory  resides  in  the  Churches  new 
 "  and  ever  fresh,  impaired  by  no  length  of  time.  And  there- 
 "  fore  no  usage,  no  word,  no  mj^stic  rite  of  any  sort  have 
 "  they  added  to  the  Church  bej^ond  those  which  he  left. 
 "  Hence  many  of  their  observances  seem  imperfect,  on  ac- 
 "  count  of  the  ancient  manner  in  which  they  are  conducted. 
 "  For  his  successors  in  the  government  of  the  Churches,  did 
 "  not  endure  the  introduction  of  any  thing  which  has  been 
 "  brought  into  use  since  his  date*^." 
 
 St.  Gregory  of  Nyssa  tells  us  that,  when  he  was  first 
 coming  into  his  heathen  and  idolatrous  diocese,  being  over- 
 taken by  night  and  rain,  he  was  obliged  with  his  companions 
 to  seek  refuge  in  a  temple  which  was  famous  for  its  oracles. 
 On  entering  he  invoked  the  Name  of  Christ  and  made  the 
 sign  of  the  Cross,  and  continued  till  morning  in  prayer  and 
 psalmody,  as  was  his  custom.  He  then  went  forward,  but 
 was  pm-sued  by  the  Priest  of  the  temple,  who  threatened  to 
 bring  him  before  the  magistrates,  as  having  driven  the  evil 
 spirit  from  the  building,  who  was  unable  to  return.     Gregory 
 
 •'   Dc  Spin  S.  7-1'. 
 
or  THE   ECCLESIASTICAL  MIRACLES.  XXVU 
 
 tore  off  a  small  portion  of  tlio  book  lie  liad  with  him,  and 
 wrote  on  it  the  words,  "  Satan  enter."  The  Priest,  on  rc- 
 turninf;^,  findinf?  that  the  permission  took  effect  as  well  as 
 the  former  prohil)ition,  came  to  him  a  second  time,  and 
 asked  to  be  instrncted  about  that  God  who  had  such  power 
 over  the  demons.  Gregory  unfolded  to  him  the  mystery  of 
 the  Incarnation,  and  the  pagan,  stumbling  at  it,  asked  to 
 see  a  miracle.  Kysscii,  who  has  spoken  all  along  as  relating 
 the  popidar  account,  now  says,  that  he  has  to  relate  what  is 
 "  of  all  the  most  incredible."  A  great  stone  lay  before 
 them ;  the  Priest  asked  that  it  might  be  made  to  mo\c  by 
 Gregory's  faith,  and  Gregory  wrought  the  miracle.  This  was 
 followed  by  the  Priest's  conversion,  but  not  as  an  isolated 
 event,  for  on  his  entry  into  the  city,  all  the  inhabitants  went 
 out  to  meet  him,  and  enough  were  converted  by  his  preach- 
 ing the  first  day  to  form  a  Church.  In  no  long  time  he  was 
 in  a  condition  to  call  upon  his  flock  to  build  a  place  of  wor- 
 ship, the  first  pvd)lic  Christian  edifice  on  record;  which  re- 
 mained to  Nyssen's  time  in  spite  of  the  serious  earthquakes 
 which  had  \isited  the  city.  St.  Gregory's  fame  extended  into 
 the  neighbouring  districts,  and  sccidar  causes  were  brought 
 for  his  determination.  Among  those  who  came  to  him  were 
 two  brothers,  who  had  come  into  their  father's  large  propcrt}', 
 and  litigated  about  the  possession  of  a  lake  which  formed 
 part  of  it.  AMien  his  efforts  to  accommodate  their  difference 
 failed,  and  the  disputants  being  strong  in  adherents  and  de- 
 pendents, w'cre  even  proceeding  to  decide  the  matter  by  force 
 of  arms,  Gregory  the  day  before  the  engagement  betook 
 himself  to  the  lake,  and  passed  the  night  there  in  prayer. 
 The  lake  was  dried  up,  and  iu  Nyssen's  time  its  bed  was 
 covered  with  woods,  pastui*e  and  corn  land,  and  dwellings. 
 Another  miracle  is  attri1)ntcd  to  him  of  a  similar  character. 
 A  large  and  violent  stream,  which  was  fed  by  the  mountains 
 of  Armenia,  from  time  to  time  broke  through  the  mounds 
 
XXVni  ON   THE   INTERNAL  CHARACTER 
 
 which  were  erected  along  its  course  in  the  flat  country  and 
 flooded  the  whole  plain.  The  inhabitants^  who  were  heathen, 
 having  heard  the  fame  of  Gregory^s  miracles,  made  applica- 
 tion to  him  for  relief.  He  joiu'ne3'ed  on  foot  to  the  place, 
 and  stationed  himself  at  the  very  opening  which  the  stream 
 had  made  in  the  mound.  Then  invoking  Christ,  he  took  his 
 staff"  and  fixed  it  in  the  mud ;  and  then  returned  home.  The 
 staff"  budded,  grew,  and  became  a  tree,  and  the  stream  never 
 passed  it  henceforth ;  as  it  was  set  up  at  the  time,  and  was 
 appealed  to  by  the  inhabitants  *  who  were  converted  in  con- 
 sequence, and  was  still  lining  in  Nyssen^s  time,  it  became  a 
 sort  of  monument  of  the  miracle.  On  one  of  his  journeys  two 
 JcAvs  attempted  to  deceive  him ;  the  one  lay  doAvu  as  if  dead, 
 and  the  other  pretended  to  lament  him,  and  asked  alms  of  Gre- 
 gory for  a  shroud.  Gregory  threw  his  garment  upon  him,  and 
 walked  on.  His  companion  called  on  him  to  rise,  but  found 
 him  really  dead.  One  day  when  he  was  preaching,  a  boj^  cried 
 out  that  some  one  else  was  standing  by  Gregory,  and  speaking 
 instead  of  him ;  at  the  end  of  the  discom'se  Gregory  observed 
 to  the  bystanders  that  he  was  possessed,  and  taking  oft'  the 
 covering  which  was  on  his  own  shoulders,  breathed  on  it, 
 and  cast  it  on  the  youth,  aaIio  forthwith  shewed  all  the  usual 
 symptoms  of  demoniacs.  He  then  put  his  hand  on  him,  and 
 his  agitation  ceased,  and  his  delusion  with  it. 
 
 Now,  concerning  these  and  similar  accounts,  it  is  obvious 
 to  remark,  on  the  one  hand,  that  the  alleged  mu-acles  were 
 wrought  in  order  to  the  conversion  of  idolaters ;  on  the  other 
 hand,  when  we  read  of  stones  changing  then-  place,  rivers 
 restrained,  and  lakes  dried  up,  and,  at  the  same  time,  of 
 buildings  remaining  in  spite  of  earthquakes,  we  are  reminded, 
 as  in  the  case  of  the  Scripture  miracle  upon  the  cities  of  the 
 plain,  that  a  volcanic  country  is  in  question,  in  which  such 
 
 '  MexP^  '''ov  vvv  ro7s  inixiipiois  6iafia  r-qpia,  ixv-qfjioavvov  ttJj  rp7]yopiov  xapvros 
 y'lKTai  rb  (pvrhv  Koi  Sfl^yriixa  .  .  .  .  vvo^a  Koi  dwd/xeais,  rols  iyx'^P^ois  iv  iravri 
 Se  ^exp'  ''■'"^  *'•'''  ^<'''''  ■'"'?  StrSptf)  7;  ^aK-       rw  xpoyp  aw^o/jLevov.  t.  2.  pp.  091,  992. 
 
OF  THE    RCCLESIASTICAI,   MIRACLHS,  XXl.K 
 
 plinenomcna  arc  to  n  <^rcat  oxtout  coincident  with  tlie  course  of 
 nature.  It  may  be  added,  that  the  bioj^raphcr  not  only  is 
 frequent  in  the  phrases,  "  it  is  said/'  "  it  is  still  reported," 
 but  he  assigns  as  a  reason  for  not  relating  more  of  St.  (Jre- 
 gory's  miracles,  that  he  may  be  taxing  the  belief  of  his  readers 
 more  than  is  fittina:,  'ind  he  throughout  writes  in  a  tone  of 
 apology  as  well  as  of  paneg}Tic. 
 
 Next,  let  us  turn  to  St.  Athanasius's  Life  of  St.  Antony, 
 who  began  the  solitary  life  A.D.  270.  Athanasius  knew  liim 
 personally,  and  writes  whatever  he  was  able  to  learn  from 
 himself;  for  "  I  followed  him,"  he  says,  "  no  small  time,  and 
 "  poured  water  upon  his  hands  j"  and  he  adds,  that  "  eveiy 
 "  where  he  has  had  an  anxious  regard  to  truth."  The  fol- 
 lowing are  some  of  the  supernatural  or  extraordinary  portions 
 of  his  narrative.  He  relates  that  the  enemy  of  souls  ap- 
 peared to  Antony,  first  like  a  woman,  then  like  a  black  child, 
 when  he  confessed  himself  to  be  the  spirit  of  lewdness,  and 
 to  have  been  vanquished  by  the  young  hermit.  Afterwards, 
 when  he  was  passing  the  night  in  the  tombs,  he  was  attacked 
 by  evil  spirits,  and  so  severely  stricken  that  he  lay  speechless 
 till  a  friend  found  him  next  day  ^.  "When  he  Avas  on  his  first 
 journey  into  the  desert,  a  large  plate  of  silver  lay  in  his  way  ; 
 he  soliloquised  thus,  "  Whence  this  in  the  desert  ?  This  is 
 "  no  beaten  path,  no  track  of  travellers ;  it  is  too  large  to  be 
 "  dropped  without  being  missed ;  or  if  dropped,  it  would  have 
 "  been  sought  after  and  foinid,  for  there  is  no  one  else  to  take  it. 
 "  This  is  a  snare  of  the  devil ;  thou  shalt  not,  O  devil,  hinder 
 "  thus  my  earnest  purpose;  unto  perdition  be  it  with  tliee  !" 
 As  he  spoke,  the  plate  vanished.  lie  exhorted  liis  friends 
 not  to  fear  the  caiI  spirits ;  "  They  conjure  up  phantoms  to 
 
 k   Eusebius  relates  of  one  Natalis,  On  neglecting  these,  he  was  severely 
 
 a  Confessor  of  the  end  of  the   second  scourged    by    .\ngels   all    througli    the 
 
 century,  that  he  fell  into  the  heresy  of  night.      Hist.  v.  28.    Vid.  Hieron.  adv. 
 
 Theodotus,  a  sort  of  Unitarianism,  and  Rutin,  p.  414. 
 was  warned    by  our   Lord    in   visions. 
 
XXX  ON  THK  INTERNAL  CHARACTER 
 
 terrify  cowards,  but  sign  yourselves  with  the  cross,  and  go 
 forth  in  confidence."     "  Once  there  appeared  to  me/'  he 
 
 says  on  another  occasion,  "  a  spirit  very  tall,  with  a  great 
 show,  and  presumed  to  say,  '  I  am  the  Tower  of  God,'  and 
 '  I  am  Providence ;  what  favour  shall  I  do  thee  ? '  But 
 I  the  rather  spit  upon  him,  naming  the  Christ,  and  essaj'cd 
 to  strike  him,  and  I  think  I  did;  and  straightway  this 
 great  person  vanished  with  all  his  spirits  at  Christ's  Name. 
 Once  he  came,  the  crafty  one,  when  I  was  fasting,  and  as 
 a  Monk,  with  the  appearance  of  loaves,  and  bade  me  eat ; 
 '  Eat,  and  have  over  thy  many  pains ;  thou  too  art  a  man, 
 '  and  art  like  to  be  sick ;'  I,  perceiving  his  craft,  rose  up  to 
 pray.  He  could  not  bear  it,  but  vanished  through  the 
 door,  like  smoke.  Listen  to  another  thing,  and  that 
 secm'ely  and  fearlessly;  and  trust  me,  for  I  lie  not.  One 
 time  some  one  knocked  at  my  door  in  the  monastery;  I 
 went  out,  and  saw  a  person  tall  and  high.  '  IVho  art  thou  ? ' 
 say  I ;  he  answers,  '  I  am  Satan.'  Then  I  asked,  '  Why  art 
 '  thou  here  ?'  He  says, '  Why  do  the  Monks,  and  all  other 
 '  Christians,  so  unjustly  blame  me  ?  Why  do  they  curse 
 '  me  hourly  ? '  '  Why  troublest  thou  them  ?'  I  rejoin.  He, 
 '  I  trouble  them  not ;  they  harass  themselves ;  I  have  be- 
 '  come  weak.  I  have  no  place  left,  no  weapon,  no  city. 
 '  Christians  are  now  every  where ;  at  last  even  the  desert  is 
 '  filled  with  Monks.  Let  them  attend  to  themselves,  and 
 '  not  curse  me,  when  they  should  not.'  Then  I  said  to 
 him,  admiring  the  grace  of  the  Lord,  '  A  true  word  against 
 '  thy  will,  who  art  ever  a  liar  and  never  speakest  truth ;  for 
 '  Christ  hath  come  and  made  thee  weak,  and  overthrovm 
 '  thee  and  stripped  thee.'  At  the  Saviour's  Name  he 
 vanished;  it  burned  him,  and  he  could  not  bear  it."     Once 
 
 when  travelling  to  some  bretlrren  across  the  desert,  water  failed 
 
 them ;  they  sat  down  in  despair,  and  let  the  camel  wander. 
 
 Antony  knelt  down,  and  spread  out  his  hands  in  prayer; 
 
OK  THE   ECCLESIASTICAI,   MIKACLKS.  XXXI 
 
 when  a  spring  of  water  burst  from  the  phicc  where  he  was 
 praying.  A  person  came  to  liini  who  w.is  afllicted  with 
 madness  or  epilepsy,  and  begged  his  prayers ;  lie  prayed  for 
 him,  and  then  said,  "  Go,  and  be  healed."  The  man  refusing 
 to  go,  Antony  said,  "  If  thou  reraaincst  here,  thou  canst  not 
 "  be  healed ;  but  go  to  Egj'pt,  and  thy  cure  shall  be  Mrought 
 "  in  thee."  He  believed,  went,  and  was  cured  as  soon  as  he 
 got  sight  of  Egypt.  At  another  time,  he  was  made  aware 
 that  two  brothers  Avere  overtaken  in  the  desert  by  want  of 
 water ;  that  one  was  dead,  and  the  other  dying ;  he  sent  two 
 Monks,  who  bui'ied  the  one  and  restored  the  other.  Once, 
 on  entering  a  vessel,  he  complained  of  a  most  loathsome 
 stench ;  the  boatmen  said  that  there  was  fish  in  it,  but  without 
 satisfying  Antony,  when  suddenly  a  cry  was  heard  from  a 
 youth  on  board,  who  was  possessed  by  a  spirit.  Antony  used 
 the  Name  of  our  Lord,  and  the  sick  person  was  restored. 
 St.  Athanasius  relates  a  similar  instance  of  Antony's  power, 
 which  took  place  in  his  presence.  When  the  old  man  left 
 Alexandria,  whither  he  had  gone  to  assist  the  Church  against 
 the  Arians,  Athanasius  accompanied  him  as  far  as  the  gate. 
 A  woman  cried  after  him,  "  Stop,  thou  man  of  God,  my 
 "  daughter  is  miserably  troubled  by  a  spirit."  Athanasius 
 besought  him  too,  and  he  turned  round ;  the  girl,  in  a  fit,  lay 
 on  the  ground;  but  on  Antony  prajing,  and  naming  the 
 Name  of  Chiist,  she  rose  restored.  It  should  be  observed, 
 that  Alexandria  was  at  this  time  still  in  a  great  measure  a 
 heathen  city ;  Athanasius  says,  that,  while  Antony  was  there, 
 as  many  became  Christians  in  a  few  days  as  were  commonly 
 converted  in  the  course  of  the  year.  This  fact  is  important, 
 not  only  as  shewing  us  the  purpose  which  his  miracles  an- 
 swered, but  as  informing  us  by  implication  that  pretensions 
 such  as  Antony's  were  not  of  every  day's  occun'cnce  then, 
 but  arrested  attention  and  curiosity  at  the  time. 
 
 We  have  a  similar  proof  of  the  comparative  rareness  of 
 
XXXn  ON  THE  INTERNAL  CHARACTER 
 
 sucli  miraculous  claims  in  St.  Jerome's  Life  of  Hilarion.  When 
 the  latter  visited  Sicily,  one  of  his  disciples,  who  was  seeking 
 him,  heard  in  Greece,  of  a  Jew,  that  "a  Prophet  of  the 
 "  Christians  had  appeared  in  Sicily,  and  was  doing  so  many 
 "  miracles  and  signs  that  men  thought  him  one  of  the  old 
 "  Saints.''  Hilarion  was  the  first  solitary  in  Palestine,  and 
 a  disciple  of  St.  Antony;  St  Jerome  enumerates  various  mira- 
 cles which  were  wrought  by  him,  such  as  his  gi\ing  sight  to  a 
 woman  who  had  been  ten  years  bhnd,  restoring  a  paralytic, 
 procuring  rain  by  his  prayers,  healing  the  bites  of  serpents 
 with  consecrated  oil,  curing  a  dropsy,  curbing  the  violence 
 of  the  sea  upon  a  shore,  exorcising  the  possessed,  and  among 
 these  a  camel  which  had  killed  many  persons  in  its  fury. 
 When  he  was  solemnly  buried  ten  months  after  his  death, 
 his  Monk's  dress  was  quite  whole  upon  him,  and  his  body 
 was  entire  as  if  he  had  been  aUve,  and  sent  forth  a  most 
 exquisite  fragrance. 
 
 Sulpicius  gives  us  the  account  of  his  master  St.  Martin's 
 miracles,  which  encountered  much  incredulity  when  he  first 
 pubhshed  it.  "  I  am  shocked  to  say  what  I  lately  heard," 
 says  his  friend  to  him  in  his  Dialogues ;  '^  but  an  unhappy 
 "  man  has  asserted  that  you  tell  many  lies  in  your  book.'^ 
 As  St.  Martin  was  the  Apostle  of  Gaul,  the  purpose  efi'ected 
 by  his  mu'acles  is  equally  clear  and  sufficient  as  in  the  in- 
 stance of  Thaumatm^gus ;  yet  they  are  even  more  extraor- 
 dinary and  startling  than  his.  Sulpicius  in  his  Dialogues 
 solemnly  appeals  to  our  Lord  that  he  has  stated  nothing  but 
 what  he  saw  himself,  or  knew,  if  not  on  St.  Martin's  own 
 word,  at  least  on  sure  testimony.  He  also  appeals  to  living 
 witnesses.  The  following  are  instances  taken  from  the  first 
 of  his  two  works. 
 
 Before  Martin  was  a  Bishop,  while  he  was  near  St.  Hilary 
 at  Poictiers,  a  certain  Catechumen,  who  lived  in  his  monastery, 
 died  of  a  fever  in  Martin's  absence  without  baptism.     On  his 
 
OK  TIIK   IX'CLE.SIASTICAL   MlUACLrs.  XXxiii 
 
 return  the  Saint  went  by  himself  into  tlic  cell  wliere  the 
 body  lay,  threw  himself  upon  it,  prayed,  and  then  raising 
 himself  with  his  eyes  fixed  on  it,  patiently  waited  his  restora- 
 tion, whicli  took  place  before  the  end  of  two  hours.  The 
 man,  thus  miraculously  brought  to  life,  lived  many  years, 
 and  was  known  to  Sulpicius,  though  not  till  after  the  miracle. 
 At  the  same  period  of  his  life  he  also  restored  a  servant  in  a 
 family  who  had  hung  himself,  and  in  the  same  way.  Near 
 Toiirs,  M-hicli  Avas  his  See,  a  certain  spot  was  commonlv  con- 
 sidered to  be  the  tomb  of  Martyrs,  and  former  Bisljops  had 
 phaccd  an  altar  there.  No  name  or  time  was  known,  and 
 Martin  found  reason  to  suspect  that  the  tradition  was  un- 
 founded. For  a  while  he  remained  undecided,  being  afraid 
 either  of  encouraging  superstition  or  of  irreverence ;  at  length 
 he  M'cnt  to  the  tomb,  and  prayed  to  Christ  to  be  told  who 
 was  bm-ied  there  and  what  his  character.  On  this  a  dismal 
 shade  appeared,  who,  on  being  commanded  to  speak,  con- 
 fessed that  he  was  a  robber  who  had  been  executed  for  liis 
 crimes,  and  was  in  punishment.  Martin's  attendants  heard 
 the  voice,  but  saw  nothing.  Once  when  he  was  on  a  journey, 
 he  saw  at  a  distance  a  heathen  funeral  procession,  and  mis- 
 took it  for  some  idolatrous  ceremonial,  the  country  people 
 of  Gaul  being  in  the  practice  of  carrj'ing  their  gods  about 
 their  fields.  He  made  the  sign  of  the  cross,  and  Ijade  them 
 stop  and  set  down  the  body ;  this  they  were  constrained  to 
 do.  When  he  discovered  their  real  business,  he  suftered 
 them  to  proceed.  At  another  time,  on  his  giWng  orders  for 
 cutting  down  a  pine  to  which  idolatrous  honour  was  paid,  a 
 heathen  said,  "  If  thou  hast  confidence  in  thy  God,  let  us 
 "  hew  the  tree  and  do  thou  receive  it  as  it  falls ;  if  thy  Lord 
 "  is  with  thee,  thou  wilt  escape  harm."  Martin  accepted 
 the  condition,  and  when  the  tree  was  falling  upon  him,  made 
 the  sign  of  the  cross  ;  the  tree  reeled  round  and  fell  on  the 
 other  side.     This  miracle  converted  the  vast  multitude  who 
 
XXXIV  ON  THE  INTERNAL  CHARACTER 
 
 were  spectators  of  it '.  About  tlie  same  time  when  lie  had 
 set  on  fire  a  heathen  temple,  the  flames  spread  to  a  house 
 which  joined  it.  Martin  mounted  on  to  the  roof  of  the 
 building  that  was  in  peril,  and  by  his  presence  warned  off  the 
 fire,  and  obliged  it  to  confine  itself  to  the  work  intended  for 
 it.  At  Paris  a  leper  was  stationed  at  the  gate  of  the  city; 
 Martin  went  up  and  kissed  and  blessed  him,  and  his  leprosy 
 disappeared. 
 
 St.  Augustine,  again,  enumerates  at  the  end  of  his  De  CiAd- 
 tate  Dei,  certain  miracles  which  he  himself  had  witnessed,  or 
 had  on  good  authority, — such  as  these.  An  actor  of  the  town  of 
 Curulis  was  cured  of  the  paralysis  in  the  act  of  baptism ;  this 
 Augustine  knew  on  what  he  considered  the  best  authority. 
 A  person  known  to  Augustine  who  had  received  earth  ft'om 
 the  Holy  Sepulchre,  asked  liim  and  another  Bishop  to  place 
 it  in  some  oratory  for  the  profit  of  worshippers.  They  did 
 so ;  and  a  country  youth,  who  was  paralytic,  hearing  of  it, 
 asked  to  be  carried  to  the  spot.  After  praying  there,  he 
 found  himself  recovered  and  walked  home.  By  the  relics  of 
 St.  Stephen  one  man  was  cured  of  a  fistula,  another  of  the 
 stone,  another  of  the  gout ;  a  child  who  had  been  crushed  to 
 death  by  a  wheel,  was  restored  to  life ;  also  a  nun,  by  means 
 of  a  garment  which  had  been  taken  to  his  shrine  and  thrown 
 over  the  corpse;  and  another  female  by  the  same  means; 
 and  another  by  the  oil  used  at  the  shrine ;  and  a  dead  infant 
 who  was  brought  to  it.  In  less  than  two  years  even  the 
 formal  statements  given  in  of  miracles  wrought  at  St.  Ste- 
 phen's shrine  at  Hippo  were  almost  seventy. 
 
 These  miracles  are  recorded  by  writers  of  the  fourth  cen- 
 tury, though  they  belong,  in  one  case  wholly,  in  another 
 partially,  to  the  history  of  the  third.     When  we  turn  to 
 
 '  Sulpicius    adds,     "  Et    vere    ante  "  illius  exemploque  convaluit,  ut  jam 
 
 "  Martiiiumpaixciadinoduni,imopcene  "  ibi  nullus  locus  sit,  qui  non  aut  ec- 
 
 "  luilli,  in  illis  regionibus  Christi  no-  "  clesiis  frequentissimis  aut  nionasteriis 
 
 ♦'  men  receperant ;  quod  adeo  virtutibus  "  sit  repletus."    V.  Mart.  10. 
 
OF  THE   ECCLESIASTICAL   MIRACLES.  XXXV 
 
 earlier  writers,  we  find  similar  assertions  of  the  presence  of  a 
 miraculous  agency  in  the  Church,  and  its  manifestations  have 
 the  same  general  character.  Exorcism,  cures,  visions,  are  the 
 chief  miracles  of  the  fourth  century;  and  they  are  equally  so 
 of  the  second  and  third ;  so  that  the  former  have  a  natural 
 claim  to  be  considered  the  continuation  of  the  latter.  But 
 there  are  these  very  important  diflerences  between  the  two; 
 that  the  accounts  in  the  fourth  century  are  much  more  in 
 detail  than  those  of  the  second  and  third,  which  are  com- 
 monly vague  and  general ;  and  next,  that  in  the  second  aiul 
 third  those  kinds  of  alleged  miraculous  operation  which  are 
 the  most  decisive  proofs  of  a  supernatural  presence  are  but 
 sparingly  or  scarcely  mentioned. 
 
 Middleton^s  enumeration  of  these  primitive  miracles,  which 
 on  the  whole  may  be  considered  to  be  correct,  is  as  follows, — 
 "  the  power  of  raising  the  dead,  of  healing  the  sick,  of  cast- 
 "  ing  out  devils,  of  prophesying,  of  seeing  visions,  of  dis- 
 "  covering  the  secrets  of  men,  of  expounding  the  Scriptures, 
 "  of  speaking  with  tongues '"."  Of  these  the  only  tAvo  which 
 are  in  their  nature  distinctly  miraculous  are  the  first  and  last ; 
 and  for  both  of  these  we  depend  mainly  on  the  testimony  of  St. 
 Irenajus,  who  lived  immediately  after  the  iVpostolical  Fathers, 
 that  is,  close  upon  the  period  when  even  modern  writers 
 are  disposed  to  allow  that  mii'acles  were  wrought  in  the 
 Church.  Douglas  observes,  "If  we  except  the  testimonies  of 
 "  Papias  and  Irenrcus,  who  speak  of  raising  the  dead  ...  I 
 "  can  find  no  instances  of  miracles  mentioned  by  the  Fathers 
 "  before  the  fourth  century,  as  what  were  performed  by 
 "  Christians  in  their  times,  but  the  cures  of  diseases,  par- 
 "  ticularly  the  cures  of  demoniacs,  by  exorcising  them ;  which 
 "  last  indeed  seems  to  be  their  favourite  standing  miracle, 
 "  and  the  only  one  which  I  find  (after  having  turned  over 
 "  theii-  writings  carefully  and  M'ith  a  view  to  this  point)  they 
 
 ■"  Pap;e  72. 
 
 c  2 
 
XXXVl  ON  THE   INTERNAL  CHARACTER 
 
 "  cliallenged  their  adversaries  to  come  and  see  them  per- 
 "  form  "." 
 
 It  must  be  observed^  however,  that  though  certain  occur- 
 rences are  in  their  character  more  miraculous  than  others, 
 yet  that  a  miracle  of  degree  may,  in  the  particular  case,  be 
 quite  as  clearly  beyond  the  ordinary  course  of  nature.  Ima- 
 gination can  cure  the  sick  in  certain  cases,  in  certain  cases 
 it  cannot ;  and  we  shall  have  a  very  imperfect  view  of  the 
 alleged  miracles,  of  the  second  and  third  centuries,  if  instead 
 of  patiently  contemplating  the  instances  recorded,  in  their 
 circumstances  and  details,  we  content  ourselves  with  their 
 abstract  character,  and  suffer  a  definition  to  stand  in  place  of 
 examination.  Thus  if  we  take  St.  Cyprian^s  description  of 
 the  demoniacs,  in  which  he  is  far  from  solitary  °,  we  shall  find 
 that  while  it  is  quite  open  to  accuse  him  and  others  of  mis- 
 statement, we  cannot  accept  his  description  as  it  stands, 
 without  acknowledging  that  the  conflict  between  the  powers 
 of  heaven  and  the  evil  spirit  was  then  visibly  proceeding  as  in 
 the  time  of  Christ  and  His  Apostles.  ''  O  would  you  listen  to 
 "  them,"  he  says  to  the  heathen  Demetrian,  "  and  see  them, 
 "  when  they  are  adjured  and  tormented  by  us  with  spiritual 
 "  lashes,  hurled  with  words  of  torture  out  of  bodies  they  have 
 "  possessed,  when  shrieking  and  groaning  at  a  human  voice, 
 "  and  beneath  a  power  divine  laid  under  lash  and  stripe,  they 
 "  confess  the  judgment  to  come.  You  will  find  that  we  are 
 "  entreated  of  them  whom  you  entreat,  feared  by  them  whom 
 "  you  fear,  and  whom  you  adore.  Surely  thus,  at  least, 
 ''  will  you  be  brought  to  confusion  in  these  your  errors, 
 "  when  you  behold  and  hear  your  gods  at  once  upon  our 
 "  questioning  betraying  what  they  are,  and  unable,  even  in 
 "  your  presence,  to  conceal  their  tricks  and  deceptions  p." 
 
 "  Page  232.  Fanner   on    Miracles,    pp.    241,    242. 
 
 "  For  ancient  testimonies  to  the  power  Whitby's  Preface  to  Epp.  §  10. 
 
 of  exorcism,  vid.  Middlet.  pp.  80—90.  ''  Treat,  viii.  8.  Oxford  tr. 
 Douglas's    Criterion,    p.    232.    note   1. 
 
Ol-  THE  KCCLESIASTK  AL  MIRACLES.        XXXVU 
 
 Again,  "  You  may  sec  tlicin  l)y  our  voice,  and  lliron^li  the 
 "  operation  of  the  uuseeu  Majesty,  lashed  with  stripes,  and 
 "scorched  witli  fire;  stretched  out  under  the  increase  of 
 "  their  multiplying  penalty,  shrieking,  groaning,  intrcating, 
 "  confessing  from  whence  they  came,  and  when  they  de- 
 "  part,  even  in  the  hearing  of  their  own  worshippers ;  and 
 "  either  leaping  out  suddenly,  or  gradually  vanishing,  as 
 "  faith  m  the  sufferer  aids,  or  grace  in  the  curer  conspircsq." 
 Passages  equally  strong  might  he  cited  from  writers  of  the 
 same  period. 
 
 And  there  are  other  occurrences  of  a  distinctly  miraculous 
 character  in  the  earher  centuries,  which  come  under  none  of 
 Middleton's  or  Douglas's  classes,  hut  which  ought  not  to  he 
 overlooked.  For  instance,  a  fragrance  issued  from  St.  Polycarp 
 when  huming  at  the  stake,  and  on  his  being  pierced  with 
 a  sword  a  dove  flew  out.  Narcissus  Bishop  of  Jerusalem 
 about  the  end  of  the  second  century,  M'hen  oil  failed  for  the 
 lamps  on  the  vigil  of  Easter,  sent  persons  to  draw  water 
 instead;  which,  on  his  prajang  over  it,  was  changed  into  oil. 
 Eusebius,  who  relates  this  miracle,  says  that  small  quantities 
 of  the  oil  were  preserved  even  to  his  time.  St.  Cyprian 
 speaks  of  a  person  who  had  lapsed  in  persecution,  attempting 
 to  communicate ;  w^hen  on  opening  the  area,  or  receptacle  ni 
 which  the  consecrated  bread  was  reserved,  fire  burst  out  from 
 it  and  prevented  her.  Another  on  attending  at  church  with 
 the  same  purpose,  found  that  lie  had  received  from  the  Priest 
 a  cinder  instead  of  bread. 
 
 Before  quitting  this  review  of  Ecclesiastical  miracles  in  the 
 ancient  Chmch,  it  will  be  right  to  mention  certain  isolated  ones 
 which  have  an  historical  character  and  are  accordingly  more 
 celebrated  than  the  rest.  Such  is  the  miracle  of  the  tluuulering 
 Legion,  that  is,  the  rain  accorded  to  the  prayers  of  Christian 
 soldiers  in  the  army  of  ^^larcus  Antoninus  when  they  were 
 
 q  Treat,  ii.  4.  Oxford  Ir. 
 
XXXVIU  ON  THE   INTERNAL  CHARACTER 
 
 perishing  by  tliirst ;  the  appearance  of  the  cross  in  the  sky 
 to  Constantino's  army,  with  the  inscription  "  In  hoc  signo 
 vinces  ;'^  the  sndden  death  of  Arius  close  upon  his  proposed 
 re-admission  into  the  Church,  at  the  prayers  of  Alexander  of 
 Constantinople ;  the  discovery  of  the  true  cross,  its  multipli- 
 cation, and  the  miracles  wrought  by  it ;  the  fire  bursting  forth 
 from  the  foundations  of  the  Jewish  temple,  which  hindered  its 
 rebuilding ;  the  restoration  of  the  blind  man  on  the  discovery 
 of  the  relics  of  St.  Gervasius  and  St.  Protasius;  and  the 
 power  of  speech  granted  to  the  African  confessors  who  had 
 lost  their  tongues  in  the  Vandal  persecution  ^. 
 
 Imperfect  as  is  this  survey  of  the  miracles  ascribed  to  the 
 ages  later  than  the  Apostles,  it  is  quite  sufficient  for  the 
 purpose  for  which  it  has  been  made ;  \dz.  to  shew  that  those 
 miracles  are  on  the  whole  very  difi'erent  in  their  character 
 and  attendant  circumstances  from  the  Gospel  miracles, 
 which  are  very  far  from  preparing  us  for  them,  or  rather 
 at  first  sight  indispose  us  for  their  reception^. 
 
 And  in  the  next  place  this  important  circumstance  must 
 be  considered,  which  is  as  clear  as  it  is  decisive,  that  the 
 Fathers  speak  of  miracles  as  ha\dng  in  one  sense  ceased  with 
 the  Apostolic  period; — that  is,  (considering  they  elsewhere 
 speak  of  miracles  as  existing  in  their  own  times,)  they  say 
 that  Apostolic  miracles,  or  miracles  like  the  Apostles',  whether 
 in  their  object,  cogency,  impressiveness,  or  character,  were 
 no  longer  of  occurrence  in  the  Church;  an  interpretation 
 Avhicli  they  themselves  in  some  passages  give  to  their  own 
 words.     "  Argue  not,"  says  St.  Chrysostom,  "  because  mira- 
 
 '  For  other  ancient  testimonies  to  the  237.    Paley's  Evidences,  part  i.  prop.  2. 
 
 Ecclesiastical  miracles,   vid.  Dodwell.  Middlct. pp.21 — 2(i.9I — 96, &c.  Bishop 
 
 Dissert,  in  Irenceum.  ii.  41  —  60.    Mid-  Blomfield's  Sermons,    note    on    p.  82. 
 
 dleton's  Inquiry,  pp.  2 — 19.     Brook's  Dodwell  attempts   to  draw   a  line  be- 
 
 Defens.  IMiracl.  Eccl.  pp.  16 — 22.    Mr.  tween   the  Ante-Nicene  and  the  later 
 
 Isaac  Taylor's  Anc.  Christ,  part  7.  miracles,  in  favour  of  tlie  former,  Dis- 
 
 *  On  the  difTercnce  between  the  mi-  scrt.    in    Iren.   ii.    62 — 6C),    as    regards 
 
 racles  of  Scripture  and  of  Ecclesiastical  testimony,  nature,  instrument,  and  ob- 
 
 history,  vid.  Douglas's  Crit.  pp.  221 —  ject. 
 
OF  THE   ECCLESIASTICAL  MIRACLKS.  XXXIX 
 
 "  clcs  do  not  liappcn  now,  that  tlicy  did  not  liappon  then  .  . 
 "  In  those  times  they  were  profital)le,  and  now  they  are  not." 
 He  proceeds  to  say  that  in  spite  of  this  difference,  the  mode 
 of  com-iction  was  substantially  the  same.  "We  persuade 
 "  not  by  pliilosophieal  reasonings,  but  from  Divine  Scripture, 
 "  and  we  rcconnncnd  what  we  say  by  the  miracles  then  done. 
 "  And  then  they  persuaded  not  by  miracles  only,  but  by  dis- 
 "  cussion."  And  presently  he  adds,  "  The  more  exddent  and 
 "  constraining  are  the  things  which  happen,  the  less  room  there 
 "  is  for  faith '."  Again  in  another  part  of  his  works,  "  Why  are 
 "  there  not  those  now  who  raise  tlie  dead  and  perform  cures  ? 
 "  I  will  not  say  why  not ;  rather,  why  are  there  not  those 
 "  now  who  despise  the  present  life  ?  why  serve  we  God  for 
 "  hire  ?  When  however  nature  was  weak,  when  faith  had  to 
 "  be  planted,  then  there  were  many  such ;  but  now  He  wills, 
 "  not  that  we  should  hang  on  these  mii-acles,  but  be  ready 
 "  for  death  "." 
 
 In  like  manner  St.  Augustine  introduces  his  catalogue  of 
 contemporary  miracles,  which  has  been  partly  given  above, 
 by  stating  and  alloAving  the  objection  that  miracles  were 
 not  then  as  they  had  been.  "  "NMiy,  say  they,  do  not  these 
 "  miracles  take  place  now,  which,  as  you  preach  to  us,  took 
 "  place  once  ?  I  might  answer  that  they  were  necessary 
 "  before  the  world  believed,  that  it  might  believe  '^"  He  then 
 goes  on  to  say  that  miracles  were  wrought  in  his  time,  only 
 they  were  not  so  pubhc  and  well-attested  as  the  miracles  of 
 the  Gospel. 
 
 St.  Ambrose,  on  the  discover}-  of  the  bodies  of  the  two 
 MartjTS,  uses  language  of  surprise  whicli  is  quite  in  accord- 
 ance with  the  feelings  which  the  miracles  of  Antony  and 
 Hilarion  seem  to  have  roused,  in  Alexandria  and  in  Sicily. 
 "  You  know,  you  yourselves  saw  that  many  were  cleansed 
 
 t  Horn,  in  1  Cor.  vi.  2  and  i.  *   De  Civ.  Dti  xiii.  8.  §  1. 
 
 "  Horn.  8.  in  Col.  §  .5. 
 
xl  ON  THE  INTEllXAL  CHARACTER 
 
 "  from  e\dl  spirits,  very  many  on  touching  with  their  hands 
 "  the  garment  of  the  saints,  were  dehvered  from  the  infirmi- 
 "  ties  which  oppressed  them.  The  miracles  of  the  old  time 
 "  are  come  again,  when  hy  the  advent  of  the  Lord  Jesus  a 
 "  fuller  grace  w  as  shed  upon  the  earth ."  Under  a  similar 
 feeling  ^  he  speaks  of  the  two  corpses,  which  happened  to  be  of 
 large  size,  as  "  mirse  magnitudinis,  ut  prisca  setas  ferebat  ^." 
 
 And  Isidore  of  Pelusium,  after  observing  that  in  the 
 Apostles  holiness  of  life  and  power  of  miracles  went  together, 
 adds,  "  Now,  too,  if  the  life  of  teachers  rivalled  the  Apostolic 
 "  bearing,  perhaps  miracles  would  take  place ;  though  if  they 
 ''  did  not,  such  life  would  suffice  for  the  enlightening  of  those 
 "  who  beheld  it »/' 
 
 The  doctrine,  thus  Avitnessed  by  the  great  writers  of  the  end 
 of  the  fom'th  century  is  declared  by  as  clear  a  testimony  tAvo 
 centui'ies  before  and  two  centuries  after.  Pope  Gregory  at 
 the  end  of  the  sixth  in  commenting  on  the  text,  "  And  these 
 '  signs  shall  follow  those  that  beheve,"  says,  "  Is  it  so,  my 
 '  brethren,  that,  because  ye  do  not  these  signs,  ye  do  not 
 ^believe?  On  the  contrary,  they  were  necessary  in  the 
 '  beginning  of  the  Church :  for,  that  faith  might  grow,  it 
 '  required  miracles  to  cherish  it  Avithal ;  just  as  wlien  we 
 '  plant  shrubs,  we  water  them  till  they  seem  to  thrive  in  the 
 '  ground,  and  as  soon  as  they  are  well  rooted,  we  cease  our 
 '  irrigation.  This  is  what  Paul  teaches,  '  Tongues  are  a 
 '  '  sign  not  for  those  who  believe,  but  for  those  who  believe 
 '  '  not ;'  and  there  is  something  yet  to  be  said  of  these  signs 
 '  and  poAvers  of  a  more  recondite  natiu'e.  For  Holy  Church 
 '  doth  spiritually  every  day,  what  she  then  did  through  the 
 '  Apostles,  corporally.  For  Avhen  the  Priests  by  the  grace  of 
 ^  exorcism  lay  hands  on  believers  and  forbid  evil  spirits  to 
 
 ^   Ep.  i.  22.  §  9.     The  same  feeling  Eusebius,  &c.  below  note  c.  page  xli. 
 
 of   reverence   for   times   past  must   be  ^   §  2. 
 
 taken  partly  to  account  for  the  expres-  "   Ep.  iv.  80. 
 sions  i'x*''?  snd  xJ^^o\i\u^^■ro.^  in  Origen, 
 
OI'  TIIIO  ECCLESIASTICAL  MIRACLES.  Xll 
 
 "  inhabit  their  minds,  what  do  they  but  cast  out  devils  ? 
 "  And  any  believers  soever  wlio  henceforth  abandon  the 
 "  secuhu"  words  of  the  old  life,  and  utter  holy  mysteries,  and 
 "  rehearse,  as  best  they  can,  the  praise  and  power  of  their 
 "  ^Maker,  what  do  they  but  speak  with  new  tongues?  More- 
 "  over,  while  by  their  good  exhortations  they  remove  evil 
 "  from  the  hearts  of  others,  they  are  taking  up  serpents,  &c. 
 "...  Which  miracles  are  the  greater,  liccause  they  are  the 
 "  more  spiritual;  the  greater  because  they  are  the  means  of 
 "  raising  not  bodies  but  souls ;  these  signs  then,  dearest 
 "  brethren,  by  God's  aid,  ye  do  if  ye  Avill  '\"  And  St. 
 Clement  of  Alexandria  at  the  end  of  the  second  century : 
 "  If  it  was  imputed  to  Abraham  for  righteousness  on  his 
 "  beheving,  and  we  are  the  seed  of  Abraham,  we  too  must 
 "  beheve  by  hearing.  For  Israelites  we  are,  who  are  obe- 
 "  dient,  not  through  signs'^,  but  through  hearing'^.'' 
 
 b  III  Evang.  ii.  29. 
 
 "^  Strom,  ii.  6.  p.  444.  So  Mr.  Os- 
 buni,  Errors  Apost.  Fatliers,  p.  12. 
 and  I  think  rightly.  The  Bisliop  of 
 Lincoln,  however,  observes,  "  I  find 
 "  only  one  passage  in  the  writings  of 
 "  Clement  which  has  any  bearing  on 
 "  the  question  of  the  existence  of  mira- 
 "  culous  powers  in  the  Church  ;"  and 
 proceeds  to  refer  to  the  Extracts  from 
 the  writings  of  Theodotus.  Kaye's 
 Clement,  p.  4(i8.  The  Bishop  argues 
 in  his  work  upon  Tertullian  that  mi- 
 racles had  then  ceased,  from  a  passage  in 
 the  De  Pudicitia,  in  which,  after  saying 
 that  the  Apostles  had  spiritual  powers 
 peculiar  to  themselves,  Tertullian  adds, 
 "  Nam  et  mortuos  suscitavcrunt,  quod 
 "  Deus  solus;  et  debiles  redintcgrave- 
 "  runt,  quod  nemo  nisi  Christus  ;  immo 
 "  et  plagas  inflixeruut,  quod  voluit 
 "  Christus."  c.  21. 
 
 •^  The  following  passages  will  he 
 found  to  testify  to  the  same  general 
 fact,  that  the  special  miraculous  ])owers 
 possessed  by  the  .\postles  did  not  con- 
 tinue in  the  Churcli  after  them.  Eu- 
 sebius  says  that  according  to  St.  Ire- 
 n:eus,  instances  of  miraculous  powers, 
 tv  (KK\ri(naiS  Titrli/  viro\fh(tTno,  Hist. 
 V.  7.  I'x*''?.  of  the  miracles  still  remain, 
 Origen    contra   Ccls.    i.  2.    fin.      Ix^V, 
 
 Ka\  Tifd  yf  fxfi^ova.  ibid.  ii.  8.  'tx''V 
 •jra/5  oXiyoLi.  ibid.  vii.  8.  fin.  In  two 
 of  these  passages  the  gift  is  connected 
 with  holiness  of  life,  a  doctrine  whicli 
 Dodwell  denies  to  have  existed  till  the 
 middle  ages.  Dissert,  in  Iren.  ii.  (J  4, 
 though  he  is  aware  of  these  passages. 
 ou5e  Kxvos  inro\(\etiTTai,  Chrysost.  de 
 Sacerd.  iv.  .3.  fin.  ol  5«  vvv  iravTes  o/xov 
 cannot  do  as  much  as  St.  Paul's  hand- 
 kerchiefs, ibid.  iv.  C.  He  implies  that 
 the  dead  were  not  raised  in  his  day. 
 "  If  God  saw  that  the  raising  of  the 
 "  dead  would  profit  the  living.  He 
 "  would  not  have  omitted  it."  l)c  La- 
 zar.  iv.  3.  "  Where  is  the  Holy  Spirit 
 "  now  >  a  man  may  ask  ;  for  then  it 
 "  was  appro])riatc  to  speak  of  Him, 
 "  when  miracles  took  place,  and  the 
 "  dead  were  raised,  and  all  lepers  were 
 "  cleansed  ;  but  now,  &c."  De  Sanct. 
 Pent.  i.  3.  He  adds  that  now  we  have 
 the  sanctifying  gifts  instead.  So  again, 
 "The  Apostles  indeed  enjoyed  the  grace 
 "  of  God  in  abundance  ;  but  if  wi'  were 
 "  bid  raise  the  dead,  or  open  the  eyes 
 "  of  the  blind,  or  cleanse  lepers,  or 
 "  straighten  the  lame,  or  cast  out 
 "  devils,  and  heal  the  like  disorders," 
 &c.  Ad  Demetr.  i.  8.  "  When  the 
 "  knowledge  of  Him  as  yet  was  not 
 "  spread  abroad,  then  miracles  used  to 
 
xlii 
 
 ON  THE  INTERNAL  CHARACTER 
 
 What  are  the  distinctions  between  the  Apostolic  and  the 
 later  miracleSj  which  allow  of  the  Fathers  saying  in  a  true 
 sense  that  miracles  ceased  with  the  first  age^  has  in  many  ways 
 appeared  from  what  has  already  come  before  us.  For  in- 
 stance, it  has  appeared  that  the  Ecclesiastical  miracles  were  but 
 locally  known,  or  were  done  in  private ;  or  were  so  like  occur- 
 rences which  are  not  miraculous  as  to  give  rise  to  doubt  and 
 perplexity,  at  the  time  or  since,  as  to  their  real  character; 
 or  they  are  so  unlike  the  Scripture  miracles,  so  strange  and 
 startling  in  their  nature  and  circumstances^  as  to  need  sup- 
 port and  sanction  rather  themselves  than  to  supply  it  to 
 Christianity;  or  they  are  difficult  from  their  drift,  or  their 
 instruments  or  agents,  or  the  doctrine  connected  with  them ; 
 
 "  take  place  ;  but  now  there  is  no  need 
 "  of  tliat  teaching,  tlie  facts  themselves 
 "  proclaiming  and  manifesting  the 
 "  Lord."  in  Psalm  cxlii.  5.  Vid.  also 
 Inscript.  Act.  ii.  3.  Speaking  of  the 
 miracles  in  the  wilderness,  he  says, 
 "  In  our  case  also,  when  we  came  out 
 "  of  error,  many  wonders  weie  dis- 
 "  played  ;  but  after  that  they  stopped, 
 "  when  religion  was  planted  every 
 "  where.  And  if  subsequently  they 
 "  happened  [to  the  Jews]  they  were 
 "  few  and  scattered,  as  when  the  sun 
 "  stood,  &c.  and  this  too  has  appeared 
 "  in  our  case ;"  and  then  he  goes  on  to 
 mention  the  fiery  eruption  at  the  temple, 
 &c.  in  Matth.  Hom.  iv.  1.  And  ibid. 
 Horn,  xxxii.  7,  after  mentioning  the 
 Apostolic  miracles  of  cleansing  lepers, 
 exorcising  spirits,  and  raising  the  dead  ; 
 he  says,  "  This  is  the  greatest  jiroof  of 
 "  your  nobleness  and  love,  to  believe 
 "  God  without  pledges ;  for  this  is  one 
 "  reason,  ainong  others,  why  God  ceased 
 "  miracles  .  .  Seek  not  miracles  then, 
 "  but  health  of  soul."  And  then  he 
 contrasts  with  visible  miracles  the 
 "  greater "  ones  of  beneficence,  self- 
 command,  &c.  to  the  end  of  the  Ho- 
 mily. And  in  Joan.  "  Now  too  there 
 "  are  those  who  seek  and  say,  Why  are 
 "  there  not  miracles  now  ?  If  thou  art 
 "  faithful  as  behoveth  and  love  Christ 
 "  as  thou  shouldest,  miracles  thou 
 "  necdest  not."  Hom.  xxiv.  1.  Else- 
 where after  speaking  of  the  gift  of  the 
 Spirit  dwelling  in  us,  he  adds,  "  not 
 "  that    we    may    raise    the    dead,    nor 
 
 "  cleanse  lepers,  but  that  we  shew  forth 
 "  the  greatest  miracle  of  all,  charity,"  in 
 Rom.  Hom.  viii.  7.  After  quoting  the 
 text,  "  We  are  changed  into  the  same 
 "  image  from  glory  to  glory,"  he  adds, 
 "  This  was  shewn  more  manifestly, when 
 "  the  gifts  of  miracles  were  in  operation ; 
 "  but  even  now  it  is  not  difl[icult  to  dis- 
 "  cernitwhenaman hasbelievingeyes," 
 &c.  in  2  Cor.  Hom.  vii.  5.  In  like 
 manner  St.  Augustine  after  mentioning 
 the  Apostolic  miracles,  "  Sanati  lan- 
 "  guidi,  mundati  leprosi,  incessus  clau- 
 "  dis,  caecis  visus,  surdis  auditus  est 
 "  redditus,"  and  the  changing  of  water 
 into  wine,  the  multiplication  of  the 
 loaves,  &c.,  continues,  "  Cur,  inquis, 
 "  ista  modo  non  fiunt  ?  quia  non 
 "  moverent,  nisi  mira  essent :  at  si  so- 
 "  lita  essent,  mira  non  essent."  De 
 Util.  cred.  16.  He  adds  in  his  Re- 
 tractations, "  Hoc  dixi,  quia  non  tanta, 
 "  nee  omnia  modo,  non  quia  nulla  fiunt 
 "  etiam  modo."  Again,  "Cum  Ecclesia 
 "  Catholica  per  totum  orbem  diflusa 
 "  atque  fundata  sit,  nee  miracula  ilia  in 
 "  nostra  tempera  durare  permissa  sunt, 
 "  ne  animus  semper  visibilia  qujereret," 
 &c.  De  Ver.  Rel.  25.  He  adds  in  his 
 Retractations,  "  Non  sic  accipiendum 
 "  est  quod  dixi,  ut  nunc  in  Christi  no- 
 "  mine  fieri  miracula  nulla  credantur. 
 "  Nam  ego  ipse  quando  istum  ipsum 
 "  librum  scrips!,  ad  Mediolanensium 
 "  corpora  Martyrum  in  efidem  civitate 
 "  caecum  illuminatum  fuisse  jam  no- 
 "  veram,"  &c.  Vid.  also  Pope  Greg. 
 Mor.  XX vii.  18. 
 
OF  THE   ECCLESIASTICAL   XIIllAl  LES.  xliii 
 
 in  a  word,  tlicy  arc  not  primaril}^  unci  directly  evidence  of  re- 
 velation, though  they  may  become  so  accidentally,  or  to  certain 
 persons,  or  in  the  way  of  confirmation.  That  tlic^'  are  not 
 the  direct  evidence  of  revealed  truth,  is  fully  granted  by  St. 
 Augustine  in  the  following  striking  passage  from  one  of  his 
 works  against  the  Donatists  : — 
 
 "  Let  him  prove  that  we  must  hold  to  the  Church  in  Africa 
 "  only,  to  the  loss  of  the  nations,  or  again  that  we  must  re- 
 "  store  and  complete  it  in  all  nations  from  Africa ;  and  prove 
 "  it,  not  by  saying  '  It  is  true,  because  I  say  it,^  or  '  because 
 "  '  my  associate  says  it,'  or  '  my  associates,"  or  '  these  our 
 "'Bishops,'  'Clerks,'  or  'people;'  or  'it  is  true  because 
 "  '  Donatus,  or  Pontius,  or  any  one  else,  did  these  or  those 
 "  '  marvellous  acts,'  or  '  because  men  pray  at  the  shrines  of 
 "  '  our  dead  brethren,  and  are  heard,'  or  '  because  this  or 
 "  '  that  happens  there,'  or  '  because  this  brother  of  ours,'  or 
 "  '  that  oui'  sister,'  '  saw  such  and  such  a  vision  when  he  w  as 
 "  '  awake,'  or  '  dreamed  such  and  such  a  vision  when  he  was 
 "  '  asleep.'  Put  away  what  are  either  the  fictions  of  men  who 
 "  lie,  or  the  wonders  of  spirits  who  deceive.  For  either  what 
 "  is  reported  is  not  true,  or,  if  among  heretics  wonders 
 "  happen,  we  have  still  greater  cause  for  caution,  inasmuch 
 "  as  oiu'  Lord,  after  declaring  that  certain  deceivers  were  to 
 "  be,  who  sliQuld  work  some  mii'aclcs,  and  deceive  thereljy, 
 "  were  it  possible,  even  the  elect,  added  an  earnest  chai'gc,  in 
 "  the  words,  '  Behold,  I  have  told  you  before.'  Whence  also 
 "  the  Apostle  warns  us  that  '  the  Spirit  speaketh  expressly, 
 "  '  in  the  latter  times  some  shall  depart  from  the  faitli, 
 "  '  giving  heed  to  seducing  spirits,  and  doctrines  of  devils.' 
 "  Moreover,  if  any  one  is  heard  who  prays  in  the  shrines  of 
 "  heretics,  what  he  receives,  whether  good  or  bad,  is  cou- 
 "  sequent  not  upon  the  merit  of  the  place,  but  upon  the 
 "  merit  of  his  own  earnest  desire.  For  '  the  Spirit  of  the 
 "  *  Lord,'  as  it  is  written,  '  hath  filled  the  whole  world/  and 
 
Xliv  ON  THE  INTERNAL  CHARACTER 
 
 "  '  the  ear  of  His  zeal  liearetli  all  things.'  And  many  are 
 "  heard  by  God  in  anger ;  of  whom  saith  the  Apostle^  '  God 
 "  '  gave  them  up  to  the  desires  of  their  own  hearts/  And  to 
 "  many  God  in  favour  gives  not  what  they  wishj  that  He  may 
 
 "  give  what  is  profitable Read  we  not  that   some 
 
 "  were  heard  by  the  Lord  God  Himself  in  the  high  places  of 
 "  Judah,  which  high  places  notwithstanding  were  so  dis- 
 "  pleasing  to  Him^  that  the  kings  who  overthrew  them  not 
 "  were  blamed^  and  those  who  overthrew  them  were  praised  ? 
 "  Thus  it  appears  that  the  state  of  heart  of  the  suppliant^  is 
 "  of  more  avail  than  the  place  of  supplicating.  Concerning 
 "  deceitful  visions^  they  should  read  Avhat  Scripture  says,  that 
 "  '  Satan  himself  transforms  himself  into  an  angel  of  hght/ 
 "  and  that  '  dreams  have  deceived  many.'  And  they  should 
 "  listen^  too,  to  what  the  Pagans  relate,  as  regards  their 
 ''  temples  and  gods,  of  Avonders  either  in  deed  or  vision ; 
 "  and  yet  '  the  gods  of  the  heathen  are  but  devils,  but  it  is 
 "  the  Lord  that  made  the  heavens.'  Therefore  many  are 
 "  heard  and  in  many  ways,  not  only  Catholic  Christians,  but 
 "  Pagans  and  Jews  and  heretics,  involved  in  various  errors 
 "  and  superstitions ;  but  they  are  heard  either  by  seducing 
 "  spirits,  (who  do  nothing,  however,  but  by  God's  permission, 
 "  judging  in  a  sublime  and  ineffable  way  what  is  to  be  be- 
 "  stowed  upon  each ;)  or  by  God  Himself,  whether  for  the 
 "  punishment  of  their  wickedness,  or  for  the  solace  of  their 
 "  misery,  or  as  a  warning  to  them  to  seek  eternal  salvation. 
 "  But  salvation  itself  and  life  eternal  no  one  attains,  unless 
 "  he  hath  Christ  the  Head.  Nor  can  any  one  have  Christ 
 "  the  Head,  who  is  not  in  His  body,  which  is  the  Church ; 
 *'  which,  as  the  Head  Himself,  we  are  bound  to  discern  in 
 ''  holy  canonical  Scripture,  not  to  seek  in  the  various  rumoui's 
 "  of  men,  and  opinions,  and  acts,  and  sayings,  and  sights. 
 
 "  Let  no  one  therefore  object  such  facts  who  is  prepared 
 "  to  answer  me ;  for  I  too  am  far  from  claiming  credit  for 
 
or  THE   ECCLESIASTICAL   MIRACLES.  xlv 
 
 "  ray  assertion,  tliat  the  comniuiiiou  of  Donatus  is  not  the 
 "  Church  of  Christ,  on  the  ground  that  certain  bisliops  among 
 "  them  are  convicted,  in  records  ecclesiastical,  and  municipal, 
 "  and  judicial,  of  burning  the  sacred  books,  ....  or  tliat  the 
 "  Circumcelliones  have  committed  so  much  evil,  or  that  some 
 "  of  them  cast  themselves  down  precipices,  or  throw  thrm- 
 "  selves  into  the  fire  ....  or  that  at  their  sepulchres  herds 
 "  of  strollers,  men  and  women,  in  a  state  of  drunkenness  and 
 "  abandonment  bury  themselves  in  wine  day  and  night,  or 
 "  pollute  themselves  with  deeds  of  profligac}-.     Let  all  this 
 "  be  considered  merely  as  their  chaft',  without  prejudice  to 
 "  the  Chm-ch,  if  they  themselves  arc  really  holding  to  the 
 "  Chm-ch.    But  whether  this  be  so,  let  them  prove  only  from 
 "  canonical  Scripture ;  just  as  we  do  not  claim  to  be  recog- 
 "  nized  as  in  the  Church  of  Christ,  because  the  body  to 
 "  which  we  hold  has  been  graced  by  Optatus  of  Milevis  or 
 "  Ambrose  of  jSIilan,  or  other  innumerable  Bishops  of  ovir 
 "  communion,  or  because  it  is  set  forth  in  the  Councils  of 
 "  our  colleagues,  or  because  through  the  whole  world  in  holy 
 "  places,  which  are  frequented  by  our  communion,  so  great 
 "  marvels  take  place,  whether  answers  to  prayer,  or  cures ; 
 "  so  that  the  bodies  of  Martyrs,  Avhich  had  lain  concealed 
 "  so  many  years,  (as  they  may  hear  from  many  if  they  do 
 "  but  ask,)  were   revealed  to  Ambrose,  and  in  presence  of 
 "  those  bodies  a  man  long  Ijlind  and  perfectly  well  known  to 
 "  the   citizens  of  ]\Iilan  recovered  his  eyes   and   sight ;    or 
 "  because  one  man  has  seen  a  vision,  or  because  another  has 
 "  been  taken  up  in  spirit,  and  heard  either  that  he  should 
 "  not  join,  or  that  he  should  leave,  the  party  of  Donatus. 
 "  All  such  things,  which  happen  in  the  Catholic  Church,  are 
 "  to  be  approved  because  they  are  in  the  Catholic  Church ;  not 
 "  she  manifested  to  be  Catholic,  because  these  things  happen 
 "  in  her  e." 
 
 '  Dc  Unit.  Ecd.  19,  ."iO. 
 
Xlvi  ON  THE  INTERNAL  CHARACTER 
 
 So  far  St.  Augustine ;  it  being  gi^anted,  however,  that  tlie 
 object  of  Ecclesiastical  miracles  is  not,  strictly  speaking,  that  of 
 evidencing  Christianity,  still  they  may  have  other  uses,  known 
 or  unknoAvn,  besides  that  of  being  the  argumentative  basis  of 
 revealed  truth ;  and  therefore  it  does  not  at  once  destroy  the 
 credibility  of  such  miraculous  narratives,  vouched  to  us  on 
 good  authority,  that  they  have  no  assignable  object,  or  an 
 object  different  from  those  which  are  specified  in  Scripture, 
 as  was  observed  in  the  last  section. 
 
 Here  we  are  immediately  considering  the  internal  character 
 of  the  miracles  later  than  the  Apostolic  period  :  and  what 
 real  prejudice  ought  to  attach  to  them  from  the  dissimilarity 
 or  even  contrariety  of  many  of  them  to  the  Scripture  mira- 
 cles will  be  best  ascertained  by  betaking  ourselves  to  the 
 argument  from  Analogy,  and  attempting  to  measure  these 
 occurrences  by  such  rules  and  suggestions  as  the  works  of  God, 
 as  brought  before  us  in  the  visible  creation  or  in  Scripture, 
 may  be  found  to  supply.  And  fii'st  of  the  natural  world  as  it 
 meets  our  senses  : — 
 
 "  All  the  works  of  the  Lord  are  exceeding  good,"  says  the 
 son  of  Sirach ;  "  a  man  need  not  to  say.  What  is  this  ?  Where- 
 "  fore  is  that  ?  for  He  hath  made  all  things  for  their  uses." 
 Yet  an  exuberance  and  variety,  a  seeming  profusion  and  dis- 
 order, a  neglect  of  severe  exactness  in  the  prosecution  of  its 
 objects,  and  of  delicate  adjustment  in  the  details  of  its  system, 
 are  characteristics  of  the  world  both  physical  and  morale  and 
 characteristics  of  Scripture  also ;  but  still  the  "Wise  Man  as- 
 sures us,  that  the  pm-poses  of  the  Creator  are  not  forgotten  by 
 Him  or  missed,  because  they  are  hidden,  or  the  work  faulty 
 becavise  it  is  subordinate  or  incomplete.  All  things  are 
 not  equally  good  in  themselves,  because  they  are  diverse,  yet 
 every  thing  is  good  in  its  place.  "  All  the  works  of  the 
 ''  Lord  are  good,  and  He  will  give  every  needful  thing  in  due 
 "  season.     So  that  a  man  cannot  say.  This  is  worse  than 
 
OF  TlIK   ECCl.KSIA.STIC  VI.   MIKAILES.  \l\ii 
 
 "tliat;  for  in  time  thcv  sliall  jiU  be  well  a])[)rove(l '"."  To 
 persons  wlio  have  not  commonly  tlic  opportunity  of  wit- 
 nessing for  themselves  this  great  variety  of  the  Divine  works, 
 there  is  something  very  strange  and  startling,  it  tumv  even  be 
 said,  unsetthng,  in  the  first  view  of  nature  as  it  is.  To  take 
 for  instance,  the  case  of  animal  nature,  let  us  consider  tlic 
 eftect  produced  upon  the  mind  on  seeing  for  the  first  time 
 the  many  tribes  of  the  animal  world,  as  we  find  them  brought 
 together  for  the  purposes  of  science  or  exhibition  in  our  own 
 countr}'.  "VYe  arc  accustomed,  indeed,  to  see  wild  beasts 
 more  or  less  from  our  youth,  or  at  least  to  read  of  them ;  but 
 even  with  this  partial  preparation,  many  persons  will  be  moved 
 in  a  vcr}^  singular  way  on  going  for  the  first  time,  or  after 
 some  interval  to  a  menagerie.  They  have  been  accustomed 
 insensibly  to  identify  the  wonder-working  Hand  of  God  with 
 the  specimens  of  its  exercises  Avhich  they  see  aroinid  them ; 
 the  forms  of  tame  and  domestic  animals,  which  arc  ncccssar}-- 
 for  us,  and  w^hich  surround  us,  are  famihar  to  them,  and  they 
 learn  to  take  these  as  a  sort  of  rule  on  Avhich  to  frame  their 
 ideas  of  the  animated  works  of  the  Creator  generally.  AMicn 
 an  eye  thus  habituated  to  certain  forms,  colours,  motions,  and 
 habits  in  the  inferior  animals,  is  suddenly  brought  into  the 
 full  assemblage  of  those  mysterious  beings,  with  which  it  has 
 pleased  Almighty  Wisdom  to  people  the  earth,  a  sort  of 
 dizziness  comes  over  it,  from  the  impossibility  of  our  reducing 
 all  at  once  the  multitude  of  new  ideas  poured  in  upon  us  to 
 the  centre  of  view  habitual  to  us ;  the  mind  loses  its  balance 
 and  it  is  not  too  much  to  say,  that  in  some  cases  it  even  falls 
 into  a  sort  of  scepticism.  Nature  seems  to  be  too  powerful 
 and  various,  or  at  least  too  strange,  to  be  the  Mork  of  God,  ac- 
 cording to  that  Image  which  our  indjccillity  has  set  up  within 
 ns,  for  the  Infinite  and  Eternal,  and  as  we  have  framed  to  our- 
 selves our  contracted  notions  of  His  attributes  and  acts ;  and 
 
 f  Eccles.  xxxix.  1(> — 3.5. 
 
xlviii  ON  THE  INTERNAL  CHARACTER 
 
 if  we  do  not  submit  ourselves  in  awe  to  His  great  mysterious- 
 nesSj  and  chasten  our  hearts  and  keep  silence,  we  shall  be  in 
 danger  of  losing  our  belief  in  His  presence  and  pro\'idence 
 altogether.  We  have  hitherto  known  enough  of  Him  for  our 
 personal  guidance,  but  we  have  not  understood  that  only  this 
 has  been  the  extent  of  our  knowledge  of  Him.  Rehgion  we 
 know  to  be  a  grave  and  solemn  subject,  and  some  few  vague 
 ideas  of  greatness,  sublimity,  and  majesty,  have  formed  in 
 our  minds  the  whole  character  of  Him  whom  the  Seraphim 
 adore.  And  then  we  are  suddenly  brought  into  the  vast  family 
 of  His  works,  hardly  one  of  which  is  a  specimen  of  those 
 particular  and  human  ideas  with  which  we  have  identified  the 
 Ineffable.  First,  the  endless  number  of  wild  animals,  their 
 independence  of  man,  and  uselessness  to  him;  then  their 
 exhaustless  variety;  then  their  strangeness  in  shape,  colour, 
 size,  motions,  and  countenance;  not  to  enlarge  on  the  still 
 more  mysterious  phenomena  of  then'  natural  propensities 
 and  passions;  all  these  things  throng  upon  us,  and  are  in 
 danger  of  overpowering  us,  tempting  us  to  -^dew  the  Physical 
 Cause  of  all  as  disconnected  from  the  Moral,  and  that,  from 
 the  impression  borne  in  upon  us,  that  nothing  we  see  in  this 
 vast  assemblage  is  religious  in  our  sense  of  the  word  religious. 
 We  see  full  e^ddence  there  of  an  Author, — of  j)ower,  wisdom, 
 goodness ;  but  not  of  a  Principle  or  Agent  correlative  to  our 
 idea  of  religion.  But  without  pushing  this  remark  to  an 
 extreme  point,  or  dwelling  on  it  further  than  our  present 
 purpose  requires,  let  two  qualities  of  the  works  of  natui'e  be 
 observed  before  leaA'ing  the  subject,  which  (whatever  explana- 
 tion is  to  be  given  of  them,  and  certainly  some  explanation 
 is  not  beyond  even  our  limited  powers)  are  at  first  sight  very 
 perplexing.  One  is  that  principle  of  deformity,  whether 
 hideousness  or  mere  homeliness,  which  exists  in  the  animal 
 world;  and  the  other  (if  the  word  may  be  used  with  due 
 soberness)  is  the  ludicrous ; — that  is,  judging  of  things,  as  we 
 
OK  TMi:  i:(ci,i:si.\sTi(  Ai.  mihaci.ks.  xlix 
 
 are  here  jiidj^ing  of  them,   by  their   impression   upon   our 
 miucls. 
 
 It  is  obvious  to  apply  what  lias  been  said  to  the  case  of 
 the  miracles  of  the  Church,  as  compared  with  those  in  Scrip- 
 ture. Scripture  is  to  us  a  garden  of  Eden,  and  its  creations 
 are  beautifid  as  well  as  "  veiy  good ;"  but  when  wc  pass  from 
 the  Apostolic  to  the  following  ages,  it  is  as  if  wc  left 
 the  choicest  valleys  of  the  earth,  the  quietest  and  most 
 liarmonious  scenerj',  and  the  most  cultivated  soil,  for  the 
 luxuriant  ^vildernesses  of  Africa  or  Asia,  the  natui'al  home  or 
 kingdom  of  brute  nature,  uninfluenced  b}'  man.  Or  rather, 
 it  is  a  great  injustice  to  the  times  of  the  Church,  to  represent 
 the  contrast  as  so  vast  a  one ;  and  Adam  might  much  more 
 justly  have  beeu  startled  at  the  various  forms  of  life  which  were 
 brought  before  him  to  be  named,  than  wc  may  presume  at 
 once  to  decide  that  certain  alleged  miracles  in  the  Chiu'ch  are 
 not  really  such,  because  they  are  unlike  those  to  which  om* 
 eyes  haA^e  been  accustomed  in  Scripture.  There  is  far  greater 
 difference  between  the  appearance  of  a  horse  or  an  eagle  and 
 a  monkey,  or  a  lion  and  a  mouse,  as  they  meet  oiu'  eye,  than 
 between  the  most  august  of  the  Divine  manifestations  in 
 Scripture  and  the  meanest  and  most  fanciful  of  those  legends 
 which  we  are  accustomed  without  further  examination  to  cast 
 aside.  Such  properties,  or  rather  such  impressions  of  them 
 upon  our  minds,  may  be  the  necessarv  consequence  of  Divine 
 Agency  moving  on  a  SA'stcm  and  not  by  isolated  acts ;  or  the 
 necessary  consequence  of  its  deigning  to  work  with  or  through 
 the  eccentricities,  the  weaknesses,  nay,  the  wilfulness  of  the 
 human  mind.  As  then  birds  are  different  from  beasts,  as 
 tropical  plants  from  the  productions  of  the  north,  as  one  scene 
 is  severely  beautiful  and  another  rich  or  romantic,  as  the  ex- 
 cellence of  colours  is  very  different  from  that  of  form,  as  plea- 
 sures of  sight  from  pleasures  of  scent,  so  also  in  the  case  of  those 
 works  and  productions  which  are  above  or  beside  the  ordinary 
 
 d 
 
1  ON   THE   INTERNAL  CHARACTER 
 
 course  of  nature^  in  spite  of  their  variety,  "  to  every  thing 
 "  there  is  a  season,  and  a  time  to  every  purpose  under  the 
 "  heaven/'  and  "  He  hath  made  every  thing  beautiful  in  his 
 "  time ;"  and  as  one  description  of  miracles  may  be  necessary 
 for  e^ddence,  viz.  such  as  are  at  once  majestic  and  undeniable, 
 so  for  those  other  and  manifold  objects  which  the  economy  of 
 the  Gospel  kingdom  may  involve,  a  more  hidden  and  intricate 
 path,  a  more  complex  exhibition,  a  more  exuberant  method, 
 a  more  versatile  rule,  may  be  essential ;  and  it  may  be  as 
 shallow  a  philosophy  to  reject  them  merely  because  they  are 
 not  such  as  we  should  have  expected  from  God's  hand,  or  as 
 we  read  of  in  Scripture,  as  to  judge  of  universal  nature  by 
 the  standard  of  our  own  home,  or  again  with  the  ancient 
 heretics  to  refuse  to  admit  that  the  Creator  of  the  physical 
 world  is  the  same  with  the  Father  of  our  Lord  Jesus  Christ. 
 Nay,  it  may  even  be  urged  that  the  variety  of  nature  is 
 antecedently  a  reason  for  expecting  variety  in  a  supernatural 
 agency,  if  it  be  introduced ;  or,  again,  (as  has  been  already 
 observed,)  if  such  agency  is  conducted  on  a  system,  it  must 
 even  necessarily  involve  diversity  and  inequahty  in  its  separate 
 parts,  and,  granting  it  was  intended  to  continue  after  the 
 Apostolic  age,  the  want  of  uniformity  between  the  miracles 
 first  "wrought  and  those  which  followed,  as  far  as  it  is  found, 
 might  have  been  almost  foretold  without  the  gift  of  prophecy  in 
 that  age,  or  at  least  may  be  fully  vindicated  in  this, — nay,  even 
 the  inferiority  of  the  Ecclesiastical  miracles  to  the  Apostohc, 
 for  if  Divine  Wisdom  had  determined,  as  is  not  difficult  to 
 believe,  that  the  wonderful  works  which  illuminate  the  history 
 of  the  first  days  of  the  Church  should  be  the  highest  and  best, 
 what  was  left  to  subsequent  times,  by  the  very  terms  of  the 
 proposition,  but  miracles  which  are  but  second  best,  which 
 would  necessarily  belong  to  another  and  rival  system  if  they 
 too  were  the  best,  and  which  admit  of  belonging  to  the  same 
 system  for  the  very  reason  that  they  are  not  the  best  ? 
 
OF  THE   ECCLESIASTICAL   MIRVCLES.  li 
 
 So  much  then  on  the  general  correspondence  between  the 
 works  of  nature,  on  the  one  luuul,  and  the  miracles  of  sacred 
 history,  whether  Scriptural  or  Ecclesiastical,  viewed  as  one 
 whole,  on  the  other.  And  while  the  physical  system  hears 
 such  an  analotjy  to  the  supernatural  system,  viewed  in  its 
 Scriptural  and  Ecclesiastical  portions  together,  as  forms  a 
 strong  argument  in  defence  of  the  supernatural,  it  is  on  the 
 other  hand  so  far  unlike  tlie  Scriptural  portion  of  that  super- 
 natural Avhen  taken  by  itself,  as  to  protect  the  portion  which 
 is  not  Scriptural,  from  objections  drawn  from  any  differences 
 observable  between  it  and  the  portion  which  is  in  Scripture. 
 If  it  be  true  that  the  Ecclesiastical  miracles  are  in  some 
 sense  an  innovation  upon  the  idea  of  the  Divine  Economy,  as 
 impressed  upon  us  by  the  miracles  of  Scripture,  it  is  at  least 
 equally  true  that  the  Scripture  miracles  also  innovate  upon 
 the  impressions  which  are  made  upon  us  by  the  order  and  the 
 laws  of  the  natural  world;  and  as  we  reconcile  our  imagination, 
 nevertheless,  to  that  deviation  from  the  course  of  nature  in 
 the  Economy  of  revelation,  so  surely  may  we  bear  without 
 impatience  or  perplexity  that  the  subsequent  history  of  reve- 
 lation should  in  turn  diverge  from  the  path  in  which  it 
 originally  commenced*^.     Hume  argues  against  miracles  gc- 
 
 *  This  is  Middleton's  gi-ound  in  the  "  and  though,  in  many  cases,  it  may 
 
 following  passage,  with  which    shouhl  "  reasonahly  he  presumed,  yet  in  nr.iie, 
 
 be  compared  the  passages  from  Hume  "  can  it  certainly  he  known.     For  it  is 
 
 in    the    text :    "  The    present   question  "  common  with  men,  out  of  crafty  an<l 
 
 "  concerning    the    reality    of    the    mi-  "  selfisli  views,  to   dissemble   and   de- 
 
 "  raculous    powers    of    the    primitive  "  ceive  ;  or  out  of  weakness  and  cre- 
 
 "  Church,   depends   on   the  joint  ere-  "  dulity   to  embrace  and  defend  with 
 
 "  dibility    of   the    facts,    jiretended    to  "  zeal  what  the  craft  of  others  liad  ini- 
 
 "  have  been  produced  by  those  powers,  "  posed   upon    them  ;    but    plain    facts 
 
 "  and  of  the  witnesses  wlio  attest  them.  ''cannot  delude  us;  cannot  speak  any 
 
 "  If  either  part  he  infirm,  their  credit  "  otlier  language,  or  give  any  otlier  in- 
 
 "  must  sink  in  proportion  ;  and  if  the  "  formation,  but  what  flows  from  nature 
 
 "  facts   especially  be   incredible,  must  "  and  truth.      The  testimony  therefore 
 
 "  of  course  fall  to  the  ground  ;   brraiise  "  of  facts,  as  it  is  offered  to  our  senses, 
 
 "  no  force  of  testimony  can  alter   the  "  in  this  wonderful  fabric  and  consli- 
 
 "  nature   of    things.      The    credibility  "  tution  of  worldly  things,  may   pro- 
 
 "  of  facts  lies  open  to  the  trial  of  our  "  jierly  be  called  the  Icslinwni/  of  God 
 
 "  reason  and  senses,  but  the  credihility  "  Ilhiisc/f,  as  it  carries  with  it  the  surest 
 
 "  of  mtnesscs  depends  on  a  variety  of  "  instruction   in  all   cases,   and  to  all 
 
 "  principles  wholly  concealed  from  us ;  "  nations,  which  in  the  ordinary  course 
 
 d2 
 
lii  ON  THE   INTERNAL  CHARACTER 
 
 nerally,  "  Though  the  Being  to  whom  the  miracle  is  ascribed, 
 "  be,  in  this  case,  Almighty,  it  does  not,  upon  that  account, 
 "  become  a  whit  more  probable ;  since  it  is  impossible  for  us 
 "  to  know  the  attributes  or  actions  of  such  a  Being,  otherwise 
 "  than  from  the  experience  which  we  have  of  His  productions 
 "  in  the  usual  course  of  nature  ^."  And  elsewhere  he  says, 
 "  The  Deity  is  known  to  us  only  by  His  productions  ...  As 
 "  the  universe  shews  wisdom  and  goodness,  we  infer  wisdom 
 "  and  goodness.  As  it  shews  a  particular  degree  of  these 
 "  perfections,  we  infer  a  particular  degree  of  them,  precisely 
 "  adapted  to  the  effect  which  we  examine.  But  farther  at- 
 "  tributes,  or  farther  degrees  of  the  same  attributes,  we  can 
 "  never  be  authorized  to  infer  or  suppose,  by  any  rules  of  just 
 "  reasoning '."  And  in  a  note  he  adds,  "  In  general,  it  may, 
 "  I  think,  be  established  as  a  maxim,  that  where  any  cause 
 "  is  known  only  by  its  particular  effects,  it  must  be  impossible 
 "  to  infer  any  new  effects  from  that  cause  ....  To  say  that 
 "  the  new  effects  proceed  only  from  a  continuation  of  the 
 "  same  energy,  which  is  abeady  known  from  the  first  effects, 
 "  will  not  remove  the  difficulty.  For  even  granting  this  to 
 "  be  the  case,  (which  can  seldom  be  supposed),  the  very  con- 
 "  tinuation  and  exertion  of  a  like  energy  (for  it  is  impossible 
 "  it  can  be  absolutely  the  same),  I  say,  this  exertion  of  a 
 
 of  His  Providence  He  has   thought  "  judice  may  prompt  us,  about  things 
 
 fit   to   appoint  for    the    guidance    of  "  unknown  to  us."  p.  xi. 
 
 human  life."  pp.  ix,  x.  "  The  whole  which  the  wit  of  man 
 
 Again,  "Our  first  care  should  be  to  "  can  possibly  discover,  either  of  the 
 
 '  inform  ourselves  of  the  proper  nature  "  ways  or  will  of  the  Creator,  must  be 
 
 ■  and    condition    of   those   miraculous  "  acquired  .  .  .  not  by  imagining  vainly 
 
 ■  powers, ...  as  they  are  represented  to  "  witliin  ourselves,  what  may  be  proper 
 '  us  in  the  history  of  the  Gospel ;  for  "  or  improper  for  Him  to  do ;  but  by 
 '  till  we  have  learned  from  those  sacred  "  looking  abroad  and  contemplating 
 '  records,  what  they  really  were,  for  "  what  He  has  actually  done ;  and  at- 
 '  what  pui-poses  granted,  and  in  what  "  tending  seriously  to  that  revelation 
 '  manner  exerted  by  the  Apostles  and  "  which  He  made  of  Himself  from  the 
 'first  possessors  of  them,  we  cannot  "  beginning,  and  placed  continually  be- 
 '  form  a  proper  judgment  on  those  evi-  "  fore  our  eyes,  in  the  wonderful  works 
 '  deuces,  which  are  brought  either  to  "  and  beautiful  fabric  of  this  visible 
 '  confirm  or  confute  their  continuance  "  world."  p.  xxii. 
 
 '  in  the  Church,  and  must  dispute  con-  "  Essay  on  Miracles,  part  ii.  circ.  fin. 
 
 '  sequently  at  random,  as  chance  or  pre-  '  Essay  on  Providence. 
 
Ol'  THE   ECCLESIASTICAL   MIRACLES. 
 
 liu 
 
 "  like  energy,  iii  u  diirercut  period  of  space  and  time,  is  a 
 "  veiy  arbitral'}'  supposition,  and  what  then;  cannot  ])ossil)ly 
 "  be  any  traces  of  in  tlie  effects,  from  which  all  our  knowledge 
 "  of  the  cause  is  originally  derived.  Let  the  inferred  cause 
 "  be  exactly  proportioned,  as  it  should  be,  to  the  kn(jwu 
 "  effect ;  and  it  is  impossible  that  it  can  possess  any  qualities, 
 "  from  which  new  or  different  effects  can  be  inferred." 
 This  is  not  the  place  to  analyze  a  paradox  which  is  suiliciently 
 refuted  by  the  common  sense  of  a  religious  mind ;  but  the 
 point  which  concerns  us  to  consider,  is  whether  persons  who, 
 not  merely  question,  but  prejudge  the  Ecclesiastical  miracles 
 on  the  ground  of  their  w\ant  of  resemblance,  whatever  that 
 be,  to  those  contained  in  Scripture, — as  if  the  Almighty  could 
 not  do  in  the  Christian  Church  what  He  had  not  already 
 done  at  the  time  of  its  foundation,  or  under  the  Mosaic 
 Covenant, — whether  such  reasoners  are  not  siding  with  the 
 sceptic  who  in  the  above  passages  denies  that  the  First  Cause 
 can  act  supernaturally  at  all,  because  in  nature  He  can  but 
 act  natui-ally,  and  whether  it  is  not  a  happy  inconsistency  by 
 which  they  continue  to  believe  the  Scriptures  while  they  re- 
 ject the  Church. 
 
 Indeed,  it  would  not  be  difficult  to  shew  that  the  miracles 
 of  Scripture  are  a  far  greater  innovation  upon  the  economy  of 
 nature  than  the  miracles  of  the  Chiu-ch  upon  the  economy  of 
 Scripture.  There  is  nothing,  for  instance,  in  nature  at  .all 
 to  parallel  and  mitigate  the  wonderful  history-  of  the  as- 
 semblage of  all  animals  in  the  Ark,  or  the  multiplication  of 
 an  artificially  prepared  substance,  such  as  bread.  "Walking 
 on  the  sea,  or  the  resurrection  of  the  dead,  is  a  plain  reversal 
 of  its  laws.  On  the  other  hand,  the  narrative  of  the  combats 
 of  St.  Antony  with  evil  spirits,  is  a  development  rather  than 
 a  contradiction  of  revelation,  viz.  of  such  texts  as  speak  of 
 Satan  being  cast  out  by  prayer  and  fasting.  To  be  shocked 
 then  at  the  miracles  of  Ecclesiastical  history,  or  to  ridicule 
 
liv  ON  THE   INTERNAL  CHARACTER 
 
 them  for  tlieir  straugenessj  is  no  part  of  a  scriptural  phi- 
 losophy. 
 
 Nor  can  the  argument  from  a  priori  ideas  of  propriety  be 
 made  available  against  Ecclesiastical  miracles  with  more 
 safety  than  the  argument  from  experience.  This  method  of 
 refutation^  as  well  as  the  other^  (to  use  the  common  plirase,) 
 proves  too  much.  Those  who  have  condemned  the  miracles  of 
 the  Church  by  such  a  rule^  have  before  now  included  in  their 
 condemnation  the  very  notion  of  a  miracle  altogether,  as 
 the  creation  of  barbarous  and  unphilosophical  intellects,  who 
 knew  nothing  of  the  beautiful  order  of  nature,  and  as  un- 
 worthy to  be  introduced  into  our  contemplation  of  the  pro- 
 vidences of  Divine  Wisdom.  A  miracle  has  been  considered 
 to  argue  a  defect  in  the  system  of  moral  governance,  as  if  it 
 were  a  correction  or  improvement  of  what  is  in  itself  imperfect 
 or  faulty,  like  a  piece  of  new  cloth  upon  an  old  garment. 
 The  Platonists  of  old  were  influenced  by  something  hke  this 
 feeling,  as  if  none  but  low  and  sordid  persons  would  attempt  or 
 credit  miracles  truly  such,  and  none  but  quacks  and  impostors 
 would  profess  them.  The  only  true  mii'acles,  in  the  con- 
 ception of  such  a  school,  are  miracles  of  knowledge;  — 
 words  or  deeds  which  are  the  result  of  a  greater  insight 
 into  or  foresight  of  the  course  of  nature,  and  are  proofs  of 
 a  liberal  education  and  a  cultivated  and  reflective  mind'^. 
 It  is  easy  to  see  how  a  habit  of  this  sort  may  grow  upon 
 scientific  men,  especially  at  tliis  day,  unless  they  are  on  their 
 guard  against  it.      There  is  so  much  beauty,  majesty,  and 
 
 i' Hence  the  charge  against  the  Cliris-  fessed  a  knowledge   of  nature,  as   the 
 
 tians   of  magic,    or   yo^fireia.     Tertull.  secret  of  his  miracles.     Vid.  Philostr. 
 
 Apol.  23.     Origen.  in  Cels.  i.  38.  ii.  9.  Vit.  Ap.  v.  12.    Also  Quasst.  ad  Orthod. 
 
 Arnob.   contr.  Gent.  i.     Euseb.   Dem.  24,  where  ApoUonius   is  said  to  have 
 
 Ev.  iii.  5.  and  6.  pp.  112,130.    August.  done  his  miracles  Kara  r^v  iiriTrri/j.rji' 
 
 Serm.  xliii.  4.  contr.  Faust,  xii.  45.  Ep.  twi'   (pvaiKcav   Swdfiecoi',    not    Kara    ti)v 
 
 cxxxviii.  fin.     Julian  calls  St.  Paul  the  Geiav  avOevriav.     Philostratus  illustrates 
 
 greatest  of  rogues   and   conjurors,  rhf  this,  when  he  seems  to   doubt  whether 
 
 TToi/ras   irdvTaxou  rovs   -ndi-nore  yorjras  the  young  woman  was  really  dead  whom 
 
 ital  aTraTeSivas  inrepPaWouevov  TIavAov.  ApoUonius  raised,    iv.  45. 
 Ap.  Cyr.  iii.  p.  100.     ApoUonius  pro- 
 
OV  TlIK   LCCLKSIASTICAL   MIHACLKS. 
 
 h 
 
 liarmony  in  the  order  of  luiturc,  so  mucli  to  fill,  satisfy,  and 
 tranquillize  the  mind,  that  by  those  ^vho  are  accustomed  to 
 the  contemplation,  the  notion  of  an  infringement  of  it  will 
 at  length  be  viewed  as  a  sort  of  profanation,  and  as  even 
 shocking,  as  the  mere  dream  of  ignorance,  the  wild  and 
 atrocious  absurdity  of  superstition  and  cntliusiasm,  (if  it  is 
 right  to  use  such  language  even  to  describe  the  thoughts  of 
 others,)  and  as  if  analogous,  to  take  another  and  less  serious 
 subject,  to  some  gross  solecism,  or  indecorum,  or  wanton  vio- 
 lation of  social  usages  or  feelings.  We  should  be  very  sure, 
 if  we  resolve  on  rejecting  the  Ecclesiastical  miracles,  that 
 oiu'  reasons  are  better  than  that  false  zeal  for  o  n*  Ma.^tcr's 
 honour,  which  such  philosophers  express  for  the  honour  of 
 the  Creator,  and  which  reminds  us  of  the  exclamation,  "  Be 
 "  it  far  from  Thee,  Lord,  this  shall  not  be  unto  Thee ! "  as 
 uttered  by  one  who  heard  for  the  first  time  that  doctrine 
 which  to  the  world  is  foolishness. 
 
 The  question  has  hitherto  been  argued  on  the  admission, 
 that  a  distinct  line  can  be  drawn  in  point  of  character  and 
 circumstances  between  the  miracles  of  Scripture  and  of 
 Church  History ;  but  this  is  by  no  means  the  case.  It  is  true, 
 indeed,  that  the  miracles  of  Scripture,  viewed  as  a  whole, 
 recommend  themselves  to  our  reason  and  claim  our  venera- 
 tion, beyond  all  others,  by  a  peculiar  dignity  and  beauty ; 
 but  still  it  is  only  as  a  whole  that  they  make  this  im- 
 pression upon  us.  Some  of  them,  on  the  contrary,  fall  short 
 of  the  attributes  which  attach  to  them  in  general,  nay,  are 
 inferior  in  these  respects  to  certain  Ecclesiastical  miracles, 
 and  are  received  only  on  the  credit  of  the  system  of  which  they 
 form  part.  Again,  specimens  are  not  wanting  in  the  history 
 of  the  Church,  of  miracles  as  awful  in  their  character  and  as 
 momentous  in  their  effects  as  those  which  are  recorded  in 
 Scripture.  The  fire  interrupting  the  rebuilding  of  the  Jewish 
 temple,  and  the  death  of  Arius,  are  instances^  in  Ecclesiastical 
 
Ivi  ON  THE  INTERNAL  CHARACTER 
 
 liistory,  of  sucli  solemn  events.  On  the  other  hand^  difficult 
 instances  in  the  Scripture  history  are  such  as  these  : — the  ser- 
 pent in  Eden,  the  Ark,  Jacob's  vision  for  the  multiplication  of 
 his  cattle,  the  speaking  of  Balaam's  ass,  the  axe  swimming  at 
 EHsha's  word,  the  miracle  on  the  swine,  and  various  instances 
 of  prayers  or  prophecies,  in  which,  as  in  that  of  Noah's 
 blessing  and  curse,  words  which  seem  the  result  of  private 
 feeling  are  expressly  or  virtually  ascribed  to  a  Divine  sug- 
 gestion. 
 
 And  thus,  it  seems,  there  exists  in  matter  of  fact  that 
 very  connection  and  intermixture  between  Ecclesiastical  and 
 Scripture  miracles,  which,  according  to  the  analogy  sug- 
 gested in  a  former  page,  the  richness  and  variety  of  physical 
 nature  rendered  probable.  Scripture  history,  far  from  being 
 broadly  separated  from  Ecclesiastical,  does  in  part  counte- 
 nance what  is  peculiar  in  its  miraculous  narratives,  by  afford- 
 ing patterns  and  precedents  for  them  itself.  It  begins  a 
 series  which  has,  indeed,  its  higher  specimens  and  its  lower, 
 but  which  still  proceeds  in  the  way  of  a  series,  with  a  progress 
 and  continuation,  without  any  sudden  breaks  and  changes, 
 or  even  any  exact  law  of  variation  according  to  the  suc- 
 cession of  periods.  As  in  the  natural  world,  the  animal  and 
 vegetable  kingdoms  imperceptibly  melt  into  each  otherj  so 
 are  there  mutual  affinities  and  correspondences  between  the 
 two  families  of  miracles  as  found  in  inspired  and  uninspned 
 history,  which  shew,  that  whatever  may  be  their  separate 
 peculiarities,  as  far  as  concerns  their  internal  characteristics, 
 they  admit  of  being  parts  of  one  system.  For  instance, 
 there  is  not  a  more  startling,  yet  a  more  ordinary  gift  in  tlie 
 history  of  the  first  ages  of  the  Church  than  the  power  of 
 exorcism ;  while  at  the  same  time  it  is  open  to  much  suspi- 
 cion, both  from  the  comparative  facility  of  imposture  and  the 
 intrinsic  strangeness  of  the  doctrine  it  inculcates.  Yet,  here 
 Scripture  has  anticipated  the  Church  in   all  respects,  even 
 
OF  Tlin   ECCLESIASTICAL   MIRACLES.  Ivii 
 
 going  the  Icngtli  of  relating  tlie  posssession  of  brute  animals, 
 ■which  appears  so  extravaf!;ant  when  introduced,  as  instanced 
 above,  into  the  life  of  lliiarion  by  St.  Jerome.  Again,  we  have 
 a  prototype  of  the  mii'acles  WTOught  by  relics  in  the  resurrec- 
 tion of  the  corpse  which  touched  Elisha's  bones,  a  work  of 
 Divine  power,  which,  whether  considered  in  its  appalling 
 greatness,  the  absence  of  apparent  object,  and  the  means 
 through  which  it  was  accomplished,  we  shoidd  think  incre- 
 dible, with  the  now  prevailing  notions  of  mii'aculous  agency, 
 were  we  not  familiar  with  it.  Similar  precedents  for  a  super- 
 natural jjresence  in  things  inanimate  are  found  in  the  miracles 
 wrought  by  the  touch  of  our  Saviour's  garments,  and  by  the 
 handkerchiefs  and  aprons  which  had  been  applied  to  St.  Paul's 
 body;  not  to  insist  on  what  is  told  us  about  St.  Peter's 
 shadow.  One  pai'ticular  property  ascribed  in  the  early  Church 
 to  relics  was  the  power  of  exorcising,  or  at  least  of  x-iolently 
 affecting,  the  possessed ;  in  connection  then  with  this  belief, 
 let  the  following  words  be  considered;  "And, God  wrought 
 "  special  miracles  by  the  hands  of  Paul,  so  that  from  his  body 
 "  were  brought  unto  the  sick  handkerchiefs  or  aprons,  and 
 "  the  diseases  departed  from  them,  and  the  evil  spirits  went 
 "  out  of  them'."  Elijah's  mantle  is  another  instance  of  a 
 relic,  endued  with  miraculous  power.  Again,  the  multipli- 
 cation of  the  wood  of  the  Cross  (the  fact  of  which  is  not  here 
 determined,  but  must  depend  on  the  testimony  and  other 
 evidence  producible)  is  but  parallel  to  Elisha's  multiplication 
 of  the  oil,  and  of  the  bread  and  barley,  and  our  Lord's  multi- 
 plication of  the  loaves  and  fishes.  Again,  the  account  of  the 
 consecrated  bread  becoming  a  cinder  in  unworthy  hands  is 
 not  so  strange  as  the  very  first  miracle  wrought  by  Moses,  the 
 first  miracle  for  endence  recorded  in  Sci'ipturc,  when  his  rod 
 became  a  serpent,  and  then  a  rod  again ;  nor  stranger  than 
 
 '   Acts  xix.  11,  12. 
 
Iviii  ON    THE  INTERNAL  CHARACTER 
 
 our  Lord's  first  miracle^  when  water  was  turned  into  wine. 
 When  the  tree  was  falling  upon  St.  Martin^  he  is  said  to  have 
 caused  it  to  whirl  round  and  fall  elsewhere  by  the  sign  of  the 
 Cross ;  is  this  more  startling  than  Elisha's  causing  the  iron 
 axe-head  to  swim  by  throwing  a  stick  into  the  water?  It  is 
 objected  by  Middletou^  that  after  the  decree  of  the  Council 
 of  Laodicea,  restricting  exorcism  to  such  as  were  licensed  by 
 the  Bishop,  the  practice  died  away"';  this,  indeed,  implies  a 
 very  remarkable  committal  or  almost  abandonment  of  a  Divine 
 gift,  supposing  it  such,  to  the  discretion  of  its  human  instru- 
 ments ;  but  how  does  it  imply  more  than  we  read  of  in  the 
 Apostolic  history  of  the  Corinthian  Christians,  who  had  so 
 absolute  a  possession  of  their  supernatural  powers  that  they 
 could  use  them  disorderly  and  pervert  them  to  personal  ends  ? 
 The  miracles  in  Ecclesiastical  history  are  often  wrought 
 without  human  instruments,  or  by  instruments  but  partially 
 apprehensive  that  they  are  such ;  but  did  not  the  rushing 
 mighty  wind,  at  Pentecost,  come  down  "suddenly"  and  un- 
 expectedly ?  and  were  not  the  Apostles  forthwith  carried  away 
 by  it,  not  in  any  true  sense  using  the  gift,  but  compelled  to 
 speak  as  the  Spirit  gave  them  utterance?  It  is  objected  that 
 the  Ecclesiastical  miracles  are  not  distinct  and  unsuspicious 
 enough  to  be  true  ones,  but  admit  of  being  plausibly  attri- 
 buted to  fraud,  collusion,  or  misstatement  in  narrators ;  yet, 
 in  like  manner  St.  Matthew  tells  us  that  the  Jews  persisted 
 in  maintaining  that  the  disciples  had  stolen  away  our  Lord's 
 Body,  and  He  did  not  shew  Himself,  when  risen,  to  the  Jews ; 
 and  various  other  objections,  to  Avhich  it  is  painful  to  do 
 more  than  allude,  have  been  made  to  other  parts  of  the  sacred 
 narrative.  It  is  objected  that  St.  Gregory's,  St.  Martin's,  or 
 St.  Hilarion's  miracles  were  not  believed  Avhen  first  formally 
 published  to  the  world  by  Nyssen,  Sulpicius,  and  St.  Jerome ; 
 but  it  must  be  recollected  that  Gibbon  observes  scoffingly, 
 
 ""  Inquiry,  pp-  95,  96. 
 
OP  THE  ECCLESIASTICAL   MIHACLES.  lix 
 
 that  "tlic  contcmporiirics  of  Moses  and  Josliua  bclicld  with 
 "  careless  indiflerencc  tlie  most  aiiiaziiif^  miracles/'  that  evc-u 
 an  Apostle,  Avho  had  attended  our  Lord  through  His  ministry, 
 did  not  believe  his  brethren's  report  of  His  resurrection,  and 
 that  St.  Paul's  supernatm*al  power  of  punishing  offenders 
 was  doubted  at  Corinth  by  the  very  parties  who  had  seen  his 
 miracles  and  been  his  converts.  That  alleged  miracles  then 
 should  admit  of  doubt,  or  be  what  is  called  "  suspicious,"  is 
 not  at  all  inconsistent  with  their  title  to  be  considered  the 
 immediate  operation  of  Divine  Power. 
 
 It  is  observable  also,  that  this  intercommunion  of  miracles, 
 if  the  expression  may  be  used,  which  exists  betM'cen  the 
 respective  supern  tural  agencies  contained  in  Scripture  and 
 in  Church  histoiy,  is  seen  also  in  the  separate  portions  of 
 Scripture  history.  Its  miracles  may  be  distributed  into  the 
 ^Mosaic,  the  Proplietical,  and  the  Evangelical ;  of  which  the 
 first  are  mainly  of  a  judicial  and  retributive  character,  and 
 wrought  on  a  large  field;  the  last  are  miracles  of  mercy; 
 and  the  intermediate  are  more  or  less  of  a  romantic  or 
 poetical  cast.  Yet,  among  the  Mosaic  we  find  the  changing 
 of  the  rod  into  a  serpent,  and  the  sweetening  of  the  water  by 
 a  branch,  which  belong  rather  to  the  second  period;  and 
 among  the  Christian  are  the  deaths  of  Ananias  and  Sap- 
 phira,  which  resemble  the  awful  acts  of  the  first ;  while 
 Philip's  transportation  l)y  the  Spirit,  and  the  ship's  sudden 
 an'ival  at  the  shore,  might  be  ranked  among  those  of  the 
 second. 
 
 And  moreover  this  circumstance  is  worth  considering, 
 that  a  sort  of  analogy  exists  between  the  Ecclesiastical  and 
 Evangelical  histories,  and  the  Prophetical  and  ]\Iosaic.  The 
 Prophetical  and  Ecclesiastical  are  each  in  its  place  a  sort  of 
 supplement  to  the  supcrnatiu'al  munifcstations  with  which 
 the  respective  Dispensations  open,  ami  present  a  similar  in- 
 ternal character.    And  wlicrcas  there  was  an  interval  between 
 
Ix  ON  THE   INTERNAL  CHARACTER 
 
 the  age  of  Moses  and  tlie  re\ival  of  miraculous  power  in 
 the  Prophets,  though  extraordinary  pro^ddeuces  were  never 
 wholly  suspended,  so  the  Ecclesiastical  gift  is  restricted  in  its 
 operation  in  the  first  centuries  compared  with  the  exuberant 
 exercise  recorded  of  it  in  the  fourth  and  fifth ;  and  as  the  Pro- 
 phetical miracles  in  a  great  measure  belong  to  the  schools  of 
 Ehjah  and  Elisha,  so  the  Ecclesiastical  have  a  special  connec- 
 tion with  the  ascetics  and  solitaries  and  the  orders  or  families 
 of  which  they  were  patriarchs,  with  St.  Antony,  St.  Martin 
 and  St.  Benedict,  and  other  great  confessors  or  reformers, 
 who   are  the  antitypes  of  the  Prophets.     Moreover  much 
 might  be  said  concerning  the  romantic  character  of  the  Pro- 
 phetical miracles.     Those  of  Elisha  in  particular  are  related, 
 not  as  parts  of  the  history,  but  rather  as  his  ^^Acta;"   as 
 illustrations  indeed  of  that  double  portion  of  power  gained 
 for  him  by  EHj all's  prayer,  and  perhaps  with  some  typical 
 reference  to  the  times  of  the  Gospel,  but  still  with  a  pro- 
 fusion and  variety  very  like  the  style  of  writing  which  ofiends 
 us    in  the  miraculous  narratives   of  Ecclesiastical   authors. 
 Elisha  begins  by  parting  Jordan  with  Elijah's  mantle ;  then 
 he  curses  the  children,  and  bears  destroy  forty-two  of  them ; 
 then  he  supplies  the  kings  of  Judah,  Israel,  and  Edom  with 
 water  in  the  wilderness,  and  gives  them  victory  over  Moab ; 
 then  he  multiplies  the  oil ;  then  he  raises  the  Shunammite's 
 son ;    then  he  renders  the  poisonous  pottage  harmless   by 
 casting  meal  into  it ;  then  he  multiplies  the  bread  and  barley ; 
 then  he  directs  Naaman  to  a  ciu-e  of  his  lepros}^;  then  he 
 reads  Gehazi's  heart,  and  follows  him  throughout  his   act 
 of  covetousness,  and  inflicts  on  him  Naaman's  leprosy;  then 
 he  makes  the  iron  swim;   then  he  reveals   to  the   king  of 
 Israel  the    counsels   of   Syria  and   casts   an  illusion  before 
 the  eyes  of  his  army;  then  he  prophesies  plenty  in  the  siege  ; 
 then  he  foretells  Hazael's  futui'e  course.     These  wonderful 
 acts  are  strung  together  as  the  single  subject  of  the  chapters 
 
OV  THE    ECCLESIASTICAL   MIRACLES.  Ixi 
 
 ill  which  they  occur:  tliey  have  no  continuity;  tlicy  carry 
 on  no  action  or  coiu-sc  of  Providence.  At  length  he  falls 
 sick,  the  king  visits  him,  and  Elislia  promises  him  a  series 
 of  victories  over  the  Syrians ;  he  dies  and  is  l)uricd,  and  by 
 accident  a  corpse  is  thrown  into  his  grave,  and  "  when  the 
 "  man  was  let  down  and  touched  the  bones  of  Elisha,  he 
 "  revived  and  stood  up  on  his  feet"."  Surely  it  is  not  too 
 much  to  say,  that  after  this  inspired  precedent  there  is  httle 
 in  Ecclesiastical  legends  to  oflfeud  as  regards  the  matter  ,•  their 
 credibility  tm-ning  first  on  whether  they  arc  to  be  expected 
 at  all,  and  next  whether  they  fu-e  avouched  on  sufficient 
 evidence.  Or  take  again  the  history  of  Samson;  what  a 
 mysterious  wildness  and  eccentricity  is  impressed  upon  it, 
 upon  the  miracles  which  occur  in  it,  and  upon  its  highly 
 favoured  though  waywai-d  subject !  ''At  this  juncture,"  says 
 a  recent  Mriter,  speaking  of  the  low  estate  of  the  chosen 
 people  when  Samson  was  1)orn,  "  the  most  extraordinary  of 
 "  the  Jewish  heroes  appeared ;  a  man  of  prodigious  physical 
 "  power,  which  he  displayed,  not  iu  any  vigorous  and  con- 
 "  sistent  plan  of  defence  against  the  enemy,  but  in  the 
 "  wildest  feats  of  personal  daring.  It  was  his  amusement  to 
 "  plunge  headlong  into  peril,  from  which  he  extricated  him- 
 "  self  by  his  individual  strength.  Samson  never  appears  at 
 "  the  head  of  an  armj',  his  campaigns  are  conducted  in  his 
 "  own  single  person.  As  in  those  of  the  Grecian  Hercules 
 "  and  the  iVi-abian  Antar,  a  kind  of  comic  vein  runs  tlu'ough 
 "  the  early  adventures  of  the  stout-hearted  Marrior,  in  which 
 ''  love  of  women,  of  riddles,  and  of  slaying  Philistines  out  of 
 "  mere  wantonness  vie  for  the  mastery.  Yet  liis  life  began 
 "  with  marvel,  and  ended  in  the  deepest  tragedy "."  The 
 tone  of  this  extract  cannot  be  at  all  defended ;  yet  what  else 
 has  the  writer  done  towards  the  words  of  inspii-ation  but 
 
 2  Kings  xiii.  21. 
 °  Milman's  History  of  tlie  Jlws,  vol.  i.  p.  20  L 
 
Ixii  ON  THE  INTERNAL  CHARACTER 
 
 invest  them  in  tliose  showy  human  colours  which  legendary 
 writers  from  infirmity,  and  enemies  from  malice,  have  thrown 
 over  the  miracles  of  the  Church  ?  There  is  certainly  an 
 aspect  of  romance  in  which  Samson  may  be  viewed,  though 
 he  was  withal  the  instrument  of  a  Divme  presence ;  and  so 
 again  there  may  have  been  a  divinity  in  the  acts  and  fortunes, 
 and  a  spiritual  perfection  in  the  lives,  of  the  ancient  Catholic 
 hermits  and  missionaries,  in  spite  of  whatever  is  wild,  uncouth, 
 and  extravagant  in  their  personal  demeanour  and  conduct,  or 
 rather  in  the  record  of  them.  Once  more;  the  books  of 
 Daniel  and  Esther  are  very  different  in  composition  and 
 style  from  the  earlier  portions  of  the  sacred  volume,  and  pre- 
 sent a  view  of  the  miraculous  dealings  of  the  Almighty  with 
 His  Church,  very  much  resembling  what  we  disparage  in 
 Ecclesiastical  legends,  or  again  in  the  historical  portions  of 
 the  Apocrypha,  as  poetical  or  dramatic.  The  two  Economies 
 then,  the  Prophetical  and  the  Ecclesiastical,  thus  resembling 
 each  other  in  their  character  as  well  as  their  position  in 
 their  two  Covenants  respectively,  should  any  one  urge,  as 
 was  stated  in  a  former  place  p,  that  the  Ecclesiastical  mira- 
 cles wtually  form  a  new  dispensation,  we  need  not  deny  it 
 in  the  se?ise  in  which  the  Prophetical  miracles  are  distinct 
 from  the  Mosaic ;  that  is,  not  as  if  the  Law  was  in  any  respect 
 or  in  any  part  repealed  by  the  Prophetical  schools,  but  that 
 they,  as  well  as  other  Avorks  of  God,  had  a  character  of  their 
 own,  and,  as  in  other  things,  so  in  their  miracles,  Avere  a  new 
 exhibition  of  that  Supernatural  Presence  which  overshadowed 
 Israel  from  first  to  last.  And  it  may  be  added,  that  as  a 
 gradual  revelation  of  Gospel  truth  accompanied  the  miracles 
 of  the  Prophets,  so  to  those  who  admit  the  Catholic  doctrines 
 as  enunciated  in  the  Creed,  and  commented  on  by  the  Fa- 
 thers, the  subsequent  expansion  and  variation  of  supernatural 
 agency  in  the  Church,  instead  of  suggesting  difficulties,  will 
 
 p  Supra,  p.  xxiv. 
 
OF  THE  ECCLESIASTICAL  -MIRACLES.  Ixiii 
 
 sccin  but  parallel,  as  they  arc  contemporaneous,  to  tlic  de- 
 velopments, additions,  and  changes  in  dogmatic  statements 
 which  have  occurred  between  the  Apostolic  and  the  present 
 age,  and  which  arc  but  a  result  and  an  evidence  of  life. 
 
 Nor  lastly,  is  it  any  real  argument  against  admitting  the 
 Ecclesiastical  miracles   on  the  whole,  or  against  admitting 
 certain  of  them,  that  certain  others  are  rejected  on  all  hands 
 as  fictitious  or  pretended.     It  liappens  as  a  matter  of  course 
 on  many  accounts,  that  where  miracles  are  really  AATOught, 
 miracles  will  also  be  attempted,  or  simulated,  or  imitated,  or 
 fabled;  and  such  counterfeits  become,  not  a  disproof,  but  a 
 proof  of  the  existence  of  theii-  prototypes,  just  as  hypocrisy 
 and  extravagant  profession  arc  an  argument  for  and  not 
 against  the  reality  of  virtue  i.     It  is  doubtless  the  tendency 
 of  religious  minds  to  imagine  mysteries  and  wonders  where 
 there  are  none ;  and  much  more,  where  causes  of  awe  really 
 exist,  will  they  unintentionally  misstate,  exaggerate,  and  em- 
 bellish, Avhen  they  set  themselves  to  relate  what  they  have 
 witnessed  or  have  heard  ^     A  fact  is  not  disproved,  because 
 the  testimony  is  confused  or  insufficient,  it  is  only  unproved. 
 And  fm-thcr,  the  imagination,  as  is  well  known,  is  a  fruitful 
 cause  of  apparent  miracles';  and  hence  wherever  there  are 
 Morks  wrought  which  altogether  surpass  the  powers  of  na- 
 ture, there  arc  likely  to  be  others  which  surpass  its  ordinary 
 powers.     It  M'ould  be  no  cause  for  surprise,  if,  as  the  destruc- 
 tion of  Sodom  is  said  to  have  arisen  from  volcanic  influence, 
 so  in   the  midtitudc  of  cm-cs  Avhich  the  Apostles  effected 
 some  were  solely  attributaljlc  to  natural,  but  unusual,  effects 
 of  faith.     And  if  ProA-ideucc  makes  use  of  natural  principles 
 even  when  mii-aclcs  seem  intended  as  evidence  of  His  imme- 
 diate presence,  much  more  is  He  likely  to  intermingle  the 
 
 1  Douglas'  Crit.  p.  If).  .   Lc  Moyne  Miracl.  pp.    186,  502. 
 
 '    Camp.  Miracl.   p.  122.     Jenkins'       Douglas' Crit.  p.  93,  &c. 
 Ciirist.  Rel.  vol.  ii.  p.  15.5. 
 
]xiv  ON  THE  INTERNAL  CHARACTER 
 
 ordinary  and  the  extraordinary^  when  His  object  is  not  to 
 prove  a  revelatioHj  to  accredit  a  messenger,  or  to  certify  a 
 doctrine,   but  to    confirm  or  encourage  the  faithful,   or  to 
 rouse  the  attention  of  unbehevers.     And  it  will  be  impossible 
 to  draw  the  hne  between  the  two;    and  the  possibility  of 
 explaining  some  of  them  on  natural  principles  will  unjustly 
 prejudice  the  mind  against  accounts  of  those  which  cannot 
 be  so  explained.     Moreover,  as    Scripture  expressly  shews 
 us,  wherever  there  is  miraculous  power,  there  will  be  curious 
 and   interested   bystanders  who  would  fain  "  purchase  the 
 gift  of  God"  for  their  own  aggrandisement,  and  ''cast  out 
 devils  in  the  Name  of  Jesus,"  and  w^ho  counterfeit  what  they 
 have  not  really  to    exhibit,   and  gain  credit  and  followers 
 among  the  ignorant  and  perverse.     The  impostiires  then  of 
 various  kinds  which   from  the  first  hour  abounded  in  the 
 Church  *  prove  as  httle  against  the  truth  of  her  miracles  as 
 against  the  canonicity  of  her  Scriptures.     Yet  here  too  pre- 
 tensions on  the  part  of  worthless  men  will  be  sure  to  scandaHze 
 enquirers,  and  the  more  so,  if,  as  is  not  unlikely,  such  pre- 
 tenders manage  to  ally  themselves  with  the  Saints,  and  have 
 an  historical  position  amid  the  struggles  which  are  made  for 
 the  integrity  or  purity  of  the  faith ;  yet  St.  Paul  was  not  less 
 an  Apostle,  nor  have  Confessors  and  Doctors  been  less  his 
 successors,  because  "  as  they  have  gone  to  prayer"  a  spmt 
 of  Pytho  has  borne  witness  to  them  as  "  the  servants  of  the 
 "  most  high  God,"  and  the  teachers  of  "  the  way  of  sal- 
 vation." 
 
 Nor  is  it  any  fair  argument  against  Ecclesiastical  mnacles 
 that,  while  for  the  most  part  they  have  a  legendary  air,  the 
 miracles  contained  in  Scripture  are  on  the  contrary  so  soberly, 
 so  gravely,  so  exactly  stated ;  unless  indeed  it  is  an  absm'dity 
 to  contemplate  a  gift  of  miracles  without  an  attendant  gift  of 
 
 '  Vid.  Acts  viil,  9;  xvi.  17;  xix.  13.  Vitl.  Luciaii.  Peregr.  &c,  ap.  Middlet. 
 Inqu.  p.  23. 
 
OF  TIIK   ECCLESIASTICAL   MIRACLES.  IxV 
 
 inspiration  to  record  them.  Were  it  not  that  tlic  Evangelists 
 were  divinely  guided,  doubtless  ^ve  should  have  in  Scripture 
 that  confused  mass  of  truth  and  fiction  together,  which  the  apo- 
 cryphal gospels  exhibit,  and  to  which  St.  Luke  seems  to  alhulc. 
 I  repeat,  the  character  of  facts  is  not  changed,  because  they 
 are  incorrectly  reported ;  distance  of  time  and  place  only  does 
 injmy  to  the  record  of  them.  The  Christian  miracles  were 
 iu  themselves  what  they  are  to  us  now,  at  the  very  time  that 
 the  world  was  associating  them  with  the  prodigies  of  Jewish 
 strollers,  heathen  magicians  and  astrologers,  and  idolatrous 
 rites;  they  would  have  been  thus  associated  to  this  day,  had 
 not  inspiration  interposed ;  yet,  in  spite  of  this,  they  would 
 have  been  deserving  our  serious  attention  as  now,  so  far  as 
 we  Avere  able  to  separate  the  trutli  from  the  falsehood.  And 
 such  is  the  state  in  which  Ecclesiastical  miracles  actually  do 
 come  to  us,  because  inspiration  was  not  continued ;  they  are 
 dimly  seen  in  twilight  and  amid  shadows ;  let  us  not  quarrel 
 with  a  circumstance  which  is  but  the  consequence  of  the 
 acknowledged  absence  of  the  necessary  cause. 
 
SECTION   IV. 
 
 ON  THE   STATE  OF  THE  ARGUMENT  IN  BEHALF  OF  THE 
 ECCLESIASTICAL  MIRACLES. 
 
 Various  able  writers,  Leslie,  Paley,  and  Douglas,  haA^e  laid 
 down  certain  tests  or  criteria  of  matters  of  fact,  wliich  may 
 serve  as  gaiarantees  that  tlie  miracles  really  took  place  wliich 
 are  recorded  in  Scripture.  They  consider  these  criteria  to 
 be  of  so  rigid  a  nature  that  an  alleged  event  which  satisfies 
 them  must  necessarily  have  occurred,  and  that,  as  their  argu- 
 ment seems  to  imply,  however  great  its  antecedent  impro- 
 bability. Thus  they  reply  to  objections  such  as  Hume's, 
 drawn  from  the  uniformity  of  nature ;  not  meeting  it  directh^, 
 but  rather  superseding  the  necessity  of  considering  it;  for 
 what  is  proved  to  be  true,  need  not  be  proved  to  be  possible. 
 Hume  scruples  not  to  use  "miracle"  and  "impossibility"  as 
 convertible  terms" ;  Leshe  before  him,  and  Douglas  after  him, 
 seem  to  answer,  "  Would  you  believe  a  miracle,  if  j^ou  saw  it  ? 
 "  Now  we  are  prepared  to  oflPer  evidence,  if  not  as  strong, 
 "  still  as  convincing,  as  ocular  demonstration."  Thus  they 
 escape  from  the  abstract  argument  by  a  controversial  method 
 of  a  singularly  practical,  and  as  it  may  be  called,  English 
 character. 
 
 It  would  be  well  if  such  writers  stopped  here,  but  it  was 
 hardly  to  be  expected.  Disputants  are  always  exposed  to 
 the  temptation  of  being  overcandid  towards  objections  which 
 they  think  they  have  outrun ;  they  admit  as  facts  or  truths 
 what  they  have  shewn  to  be  irrelevant  as  arguments.     Thus, 
 
 "  "  What  have  we  to  oppose  to  such      "  the  events  which  they  relate."    Essay 
 "  a  cloud  of  witnesses,  but  the  absolute      on  Miracles. 
 "  iwpossibiliti/  or  miraculous  iiature  of 
 
ON   THE   STATIC   OF   TIIK    AKfiUMKNT   IN    IJKI!  AM"  Xc.        Iwii 
 
 oven  were  there  iu)tliiii{j:  of  ;i  kindred  tone  of  iiiiiid  in  Ihnnc 
 ■\vlio  lias  assailed  the  Serijjture  miraeles  and  in  some  of  our- 
 selves who  have  defended  them,  it  nii^ht  have  been  anticipated 
 that  the  eonsciousness  of  possessing  an  irresistible  weapon  in 
 the  contest  woidd  have  led  \is  to  treat  the  arguments  of  our 
 opponents  with  a  dangerous  generosity.  But,  unhai)pily, 
 there  is  much  in  Protestant  habits  of  thought  actually  to 
 dispose  our  writers  to  defer  to  a  rationalistic  mode  of  rea- 
 soning which  they  have  managed  to  evade  in  tlie  particular 
 case.  Hence,  though  they  are  earnest  in  their  protest  against 
 Hume's  summary'  rejection  of  all  miraculous  histories  what- 
 ever, they  make  admissions,  which  only  do  not  directly  tell 
 against  the  principal  Scripture  miracles,  and  tell  against  all 
 others.  They  tacitly  grant  that  the  antecedent  improbability 
 of  miracles  is  so  great  that  it  can  only  be  overcome  by  the 
 strongest  and  most  overpowering  evidence ;  that  second  best 
 evidence  does  not  even  tend  to  prove  them ;  that  they  are  ab- 
 solutely incredible  up  to  the  very  moment  that  all  doubt  is 
 decisively  set  at  rest ;  that  there  can  be  no  degrees  of  proof, 
 no  incipient  and  accumulating  arguments  to  recommend 
 them;  that  no  relentiugs  of  mind  or  suspense  of  judgment 
 is  justifiable,  as  various  fainter  evidences  are  found  to  eon- 
 spire  in  their  favour ;  that  they  may  be  treated  altogether  as 
 fictions,  till  they  are  clearly  proved  to  be  truths. 
 
 It  looks  like  a  mere  truism  to  say  that  a  fact  is  not  dis- 
 proved, because  it  is  not  proved;  ten  thousand  occurrences 
 are  ever  passing  which  leave  no  record  behind  them,  and  do 
 not  cease  to  have  been,  because  they  arc  forgotten.  Yet 
 Douglas  in  his  defence  of  the  New  Testament  miracles  in 
 answer  to  Hume,  certainly  assumes  that  no  miracle  is  true 
 which  has  not  been  proved  to  be  so,  or  that  it  is  safe  to  treat 
 all  miracles  as  false  which  are  not  recommended  by  evi- 
 dence as  strong  as  that  which  is  adducible  for  the  miracles 
 of  Scripture. 
 
 c2 
 
Ixviii  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 In  estimating  statements  of  fact,  it  is  usual  to  allow  that 
 occurrences  may  be  all  true,  wliicli  rest  upon  very  different 
 degrees  of  evidence.  It  does  not  prove  that  this  passage  of 
 history  is  false  and  the  fabrication  of  impostors,  because  that 
 passage  is  attested  more  distinctly  and  fully.  Writers,  how- 
 ever, hke  Douglas,  are  constantly  reminding  us  that  we  need 
 not  receive  Ecclesiastical  miracles,  though  we  receive  those  of 
 the  New  Testament.  But  the  question  is  not  whether  we  need 
 not,  but  whether  we  02ight  not,  to  receive  the  former,  as  well 
 as  the  latter;  and  if  it  really  is  the  case  that  we  ought  not, 
 surely  this  must  be  in  consequence  of  some  positive  reasons, 
 not  of  a  mere  inferiority  in  the  evidence.  It  is  plain  then,  that 
 such  reasoners,  though  they  deny  that  an  a  p7'iori  ground 
 can  be  maintained  in  fact  against  the  miracles  of  Scripture, 
 still  at  least  agree  with  Hume  in  thinking  that  such  a  ground 
 does  exist,  and  that  it  is  conclusive  against  Ecclesiastical  mi- 
 racles even  antecedent  to  the  evidence. 
 
 In  the  title  to  his  Dissertation,  Douglas  promises  us  "  a  cri- 
 "  terion  by  which  the  true  miracles  recorded  in  the  New 
 "  Testament  are  distinguished  from  the  spurious  miracles  of 
 "  Pagans  and  Papists ;"  yet  when  he  proceeds  to  state  in  the 
 body  of  the  work  the  real  object  to  which  he  addresses  him- 
 self, we  find  that  it  relates  quite  as  much  to  the  evidence  for 
 either  class  of  miracles  as  to  the  fact  itself  of  their  occurrence. 
 He  says,  that  whereas  "  the  accounts  which  have  been  pub- 
 "  lished  to  the  world  of  miracles  in  general,"  are  concerned  with 
 events  which  are  supernatural  either  in  themselves  or  under 
 their  circumstances,  while  the  latter  class  can  be  explained  on 
 natural  principles,  the  former  "  mmj  from  the  insufficiency  of 
 "  the  evidence  produced  in  support  of  them  he  justly  suspected 
 "  to  have  never  happened  ^."  But  how  does  insufficiency  in 
 the  evddence  create  a  positive  prejudice  against  an  alleged 
 fact  ?    How  can  things  depend  on  our  knowledge  of  them  ? 
 
 ^  Page  25. 
 
OK  rur.  ECCLKSiASTicAi,  Min.vcLEs.  Ixix 
 
 Tliis  writer  must  mean  that  evidence  of  an  inferior  kind  is 
 insufficient  to  overcome  a  certiiin  pre-twistinr/  objection  Avliich 
 attaclics  to  tlie  very  notion  of  tliese  miracles;  otlicrwise  even 
 slight  evidence  is  sufficient  to  influence  our  luiiuls,  ;is  Bishop 
 Hutler  would  tell  us,  so  far  as  it  is  positive,  and  evidence  of 
 this  defective  kind  ma}'^  constitute  the  very  trial  of  oiu*  obe- 
 dience. 
 
 He  continues  :  "  I  flatter  myself,  that  the  evidence  produced 
 "  in  their  support/' — in  supi)ort  of  the  miracles  of  "  Pagans 
 '^  and  Papists/' — "  will  appear  to  be  so  very  defective  and  in- 
 "  sufficient,  asjiisl///  to  warrant  our  rejecting  them  as  idle  tales 
 "  that  never  luippened,  and  the  inventions  of  bold  and  interested 
 "  deceivers  v."  There  are  mau}^  reasons  to  warrant  om*  dis- 
 behe^dng  alleged  facts  and  ascribing  them  to  impostiu-e ;  for 
 instance,  if  the  evidence  is  contradictor}',  or  attended  by  sus- 
 picious circumstances ;  if  the  witnesses  are  of  bad  character,  or 
 strong  inducements  to  fraud  exist ;  but  it  is  difficult  to  see  how 
 its  mere  insufficiency  or  defectiveness  is  a  justification  of  so 
 decided  a  step.  The  direct  effect  of  evidence  is  to  create  a 
 presumption,  according  to  its  strength,  in  favour  of  the  fact 
 attested ;  it  does  not  appear  how  it  can  create  a  presum])tion 
 the  other  way.  The  real  explanation  of  this  mode  of  writing 
 certaiidy  must  be  that  the  author  takes  it  for  granted  that  all 
 miraculous  accounts  arc  already  in  a  manner  self-condemned, 
 as  being  miraculous,  till  they  are  proved;  and  that  evidence 
 offered  for  them,  which  docs  not  araoimt  to  a  proof,  is  but 
 involved  in  that  existing  prejudice.  There  is  no  medium 
 then ;  the  testimony  must  either  prevail  or  be  scouted ;  it  is 
 certainly  a  fraud,  if  it  is  not  an  overpowering  demonstration. 
 
 But  the  writer  in  question  scarcely  leaves  us  in  doid)t  of 
 his  meaning,  when  he  avails  himself  of  the  following  maxim 
 of  Dr.  ]\Iid(lleton's.  "  I  have  already  observed,"  he  say.s, 
 "  that  the  testimony  supporting  [miracles]  must  be  free  from 
 
 y  Tape  ^(i. 
 
IXX  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 "  every  suspicion  of  fraud  and  imposture.  And  tlie  reason  is 
 "  this :  the  history  of  miracles,  (to  make  use  of  the  words  of 
 "  an  author  whose  authority  you  will  think  of  some  weight,) 
 "  is  of  a  kind  totally  different  from  that  of  common  events ; 
 "  the  one  to  be  suspected  always  of  course,  ivithout  the  strongest 
 "  evidence  to  confirm  it;  the  other  to  be  admitted  of  course, 
 "  without  as  strong  reason  to  suspect  it.  So  that,  wherever 
 "  the  evidence  urged  for  miracles  leaves  grounds  for  a 
 "  suspicion  of  fraud  and  imposition,  the  very  suspicion  fur- 
 "  nishes  sufficient  reasons  for  disbelieving  them.  And  what  I 
 "  shall  offer  under  this  head  will  make  it  evident,  that  those 
 "  miracles  which  the  Protestant  Christian  thinks  himself  at 
 "  liberty  to  reject,  have  always  been  so  insufficiently  attested  as 
 "  to  leave  full  scope  for  fraud  and  imposition  2."  That  is,  wo 
 may  ascribe  a  story  to  fraud,  whenever  it  is  not  absolutely  im- 
 possible so  to  ascribe  it ;  we  may  summarily  reject  and  vilify- 
 all  CAadence  up  to  such  evidence  as  is  a  moral  demonstration, 
 though  to  such  we  must  immediately  yield,  because  we  cannot 
 help  it ;  and  this  as  a  matter  "  of  course."  All  this  surely  im- 
 plies the  existence  of  some  deep  latent  prejudice  in  the  writer's 
 mind  against  miraculous  occurrences  considered  in  them- 
 selves ;  else  it  is  not  a  reasonable  mode  of  arguing. 
 
 Douglas  continues  in  the  same  strain  to  "  lay  down  a  few 
 '^  general  rules  by  which  we  may  try  those  pretended  miracles, 
 "  one  and  all,  wherever  they  occur,  and  which  may  set  forth 
 "  the  grounds  on  ivhich  we  suspect  them  false  ^."  And  then 
 "  by  way  of  illustration,"  he  selects  three,  telling  us  that 
 "  we  suspect  them  false,"  or  "  Ave  may  suspect  them  false," 
 
 ^  How  mvich  more  cautious  is  Jortin!  p.  3.  ed.  1810.)     Again,  "  As  far  as  the 
 
 "  Though  miracles,"  he  says,  "  may  be  "  suhscquent    miracles    mentioned    by 
 
 "  wrought  in  secret,  and  cannot  be  dis-  "  Christian  writers  fall  short  of  the  dis- 
 
 "  proved  only  because  they  were  seen  "  tinguishing  characters  belonging   to 
 
 "  by  few,  yet  they  q/Ve??  afford  motives  for  "  the  works  of  Christ  and  His  Apostles, 
 
 "  suspicion,  and  a  wise  inquirer  would  "  so  far  they  must  fail  of  giving  us  the 
 
 "perhaps  suspend  his  assent  in   such  "  same  full  prrsitasion  and  ;;atisfacl/o!i." 
 
 "  cases    and    pass    no  judgment    about  p.  20. 
 
 "them."   (Eccl.  History,  Works,  vol.  ii.  "  Page  27. 
 
or  THE  ECCLESIASTICAL  MIRACLES.  lx.\i 
 
 when  the  existing  accounts  of  miracles  were  not  i)ublislicd 
 till  long  after  the  time  ulicn,  or  not  at  the  place  where, 
 they  are  said  to  have  occurred ;  or,  at  least,  if  it  seems  pro- 
 bable that  they  were  suflFered  to  get  into  circulation  without 
 examination  at  the  time  and  place.  Here  of  course  he  docs  but 
 act  up  to  ]Middleton's  bold  principle  which  he  lias  adopted ;  he 
 considers  himself  at  liberty  to  bid  defiance  and  offer  resistance 
 to  all  evidence,  till  he  is  fairly  sid)(lued  by  it,  till  it  is  im- 
 possible to  doubt  and  no  merit  to  believe;  while  he  would 
 never  reject  or  impute  fraud  to  a  record  of  ordinary  events, 
 merely  because  it  was  published  in  a  foreign  countr}',  or  a 
 hundred  years  after  the  events  in  cpicstion,  ho^\ever  he  might 
 justly  consider  such  circumstances  to  weaken  the  force  of  the 
 endence. 
 
 In  a  subsequent  page  of  his  work  he  speaks  still  more 
 pointedly  :  "  AVhen  the  reporters  of  mii'aeles/'  he  saj's,  "  con- 
 "  tent  themselves  with  general  assertions  and  vague  claims 
 "  to  a  miraculous  power,  Avithout  ever  attempting  to  corro- 
 "  borate  them  by  descending  to  particular  facts,  and  lea\e  us 
 "  strangely  in  the  dark  as  to  the  persons  by  whom,  the  w  it- 
 "  nesses  before  whom,  and  the  objects  upon  whom  these 
 "  miraculous  powers  are  said  to  be  exercised,  omitting  every 
 "  circumstance  necessary  to  be  related  by  them  before  any 
 "  inquiry  can  be  made  into  the  truth  of  the  pretension ; 
 "  when  miracles,  I  say,  are  reported  in  this  wisatisfactory 
 "  manner,  (and  instances  of  miracles  reported  on  the  spot  by 
 "  contemporary  writers,  in  such  a  manner,  might  be  men- 
 "  tioned,)  in  this  case  it  would  be  the  heiyht  of  credulity  to 
 "  pay  any  regard  to  them  in  a  distant  age,  because  no  regard 
 "  could  possibly  be  paid  to  them  in  their  own  ''.''  Yet  it 
 does  not  appear  how  this  "  unsatisfactory  manner"  in  the 
 report  can  touch  the  events  reported ;  if  they  took  place,  they 
 were  before  and  quite  independent  of  the  evidence  at  present 
 
 ^  Page  50. 
 
Ixxii  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 existing  for  tliem,  be  it  greater  or  less;  our  knowledge  or 
 ignorance  does  not  create  or  annihilate  facts. 
 
 Now  these  passages  from  Douglas  have  been  drawni  out^ 
 not  with  a  riew  of  criticising  liiiUj  but  in  order  to  direct 
 attention  to  the  fact  which  he  illustrates,  \dz.  that  our  feeUng 
 towards  the  Ecclesiastical  miracles  turns  much  less  on  the 
 evidence  producible  for  tliem_,  than  on  our  ^iew  concerning 
 their  antecedent  probability.  If  we  think  such  interpositions 
 of  Providence  likely  or  not  unhkely,  there  is  quite  enough 
 evidence  existing  to  convince  us  that  they  really  do  occur ;  if 
 we  think  them  as  uuhkely  as  they  appear  to  Douglas,  Mid- 
 dleton,  and  others,  then  even  evidence  as  great  as  that  which 
 is  producible  for  the  miracles  of  Scriptiu'c  would  not  be  too 
 much,  nay,  perhaps  not  enough,  to  conquer  an  inveterate, 
 deep-rooted,  and  (as  it  may  be  called)  ethical  increduhty. 
 
 It  shall  here  be  assumed  that  this  incredulity  is  a  fault ;  and 
 it  is  the  result  of  a  state  of  mind  which  has  been  prevalent 
 among  us  for  some  generations,  and  from  which  we  are  now 
 but  slowly  extricating  om'selves.  Vie  have  been  accustomed 
 to  believe  that  Christianity  is  Httle  more  than  a  creed  or  doc- 
 trine, introduced  into  the  world  once  for  all,  and  then  left  to 
 itself,  after  the  manner  of  human  institutions^  and  under  the 
 same  ordinary  governance  with  them,  stored  indeed  with 
 hopes  and  fears  for  the  future,  and  containing  certain  general 
 promises  of  aid  for  this  life,  but  unattended  by  any  special 
 Divine  Presence  or  any  immediately  supernatural  gift.  To 
 minds  habituated  to  such  a  view  of  revealed  religion,  the 
 miracles  of  Ecclesiastical  history  must  needs  be  a  shock,  and 
 almost  an  outrage,  disturbing  their  feelings  and  unsettling 
 their  most  elementary  notions  and  thoroughly  received 
 opinions.  They  are  eager  to  find  defects  in  the  evidence  or 
 appearances  of  fraud  in  the  witnesses,  as  a  relief  to  their 
 perplexity,  and  as  an  excuse  for  rejecting,  as  if  on  the  score 
 of  reason,  what  their  heart  and  imagination  have  rejected 
 
OF  THK   IXCLESIASTICAI,   AriRACLES.  Ixxiii 
 
 already.  Or  tliey  are  too  firmly  persuaded  of  the  absurdity, 
 as  they  consider  it,  whicli  such  pretensions  on  the  part  of  the 
 Church  involve,  to  be  moved  by  them  at  all ;  and  they  con- 
 tent themselves  with  coldly  claiming  to  know  points  which 
 cannot  now  be  known,  or  to  be  satisfied  about  (Hfficulties 
 whicli  never  will  be  cleared  up,  Ijcfore  they  are  jusked  to  take 
 interest  in  statements  which  they  consider  so  unreasonal)lc. 
 And  certainly  they  are  both  philosoi)liical  and  reHgious  in 
 thus  acting,  granting  that  the  Lord  of  all  is  present  with 
 Christians  only  in  the  way  of  nature,  as  with  His  creatures 
 all  over  the  earth.  On  the  other  hand,  if  we  believe  that 
 Christians  are  under  an  extraordinaiy  Dispensation,  such  as 
 Judaism  was,  and  that  the  Chm-ch  is  a  supernatural  ordinance, 
 we  shall  in  mere  consistency  be  disposed  to  treat  even  the  re- 
 port of  mii'aculous  occiu'rences  with  seriousness,  from  our  faith 
 in  a  Present  Power  adequate  to  their  production.  Nav,  if  wc 
 go  so  far  as  once  to  realize  what  Christianit}-  is,  considered 
 merely  as  a  creed,  and  what  stupendous  overpowering  facts 
 are  involved  in  the  doctrine  of  a  Divine  Incarnation,  we  shall 
 feel  that  no  miracle  can  be  great  after  it,  nothing  strange  or 
 marvellous,  nothing  beyond  expectation. 
 
 All  this  applies  to  the  view  we  shall  take  of  the  matter  of 
 the  evidence  which  is  laid  before  us,  as  well  as  of  its  character. 
 If  wc  disbelieve  the  divinity  of  the  Church,  tlicn  we  shall  do 
 our  best  to  deny  that  the  facts  attested  are  miraculous,  even 
 admitting  them  to  be  true.  "  Though  our  not  knowing  on 
 "  whom,  or  by  whom,  or  before  whom,  the  miracles  recorded 
 "  by  the  Fathers  of  the  second  and  third  centuries  were 
 "  wrought,"  says  Douglas,  "  should  be  allowed  not  to  destroy 
 "  their  credit,  (though  this  is  a  concession  which  very  few  will 
 "  make  .  .  . )  yet  the  facts  appealed  to  are  of  so  ambiguous  a 
 "  kind,  that,  granting  they  did  happen,  it  will  remain  to  be  de- 
 "  cidcd,  by  a  consideration  of  the  circumstances  attending  the 
 "  performance  of  thcni,  ^\hctllcr  there  was  any  miracle  in  the 
 
Ixxiv  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 "  case,  or  no '."  Certainly  it  is  a  rule  of  pliilosophy  to  refer 
 effectSj  if  possible,  to  kno^vn  causes  rather  than  to  imagine  a 
 cause  for  the  occasion ;  and  on  the  other  hand,  to  be  suspi- 
 cious of  alleged  facts  for  which  no  cause  can  be  assigned,  or 
 which  are  unaccountable.  If  then  there  is  nothing  in  the 
 Church  more  than  in  any  other  society  of  men,  it  is  natural 
 to  attribute  the  miracles  alleged  to  have  been  wrought  in  it, 
 to  natural  causes,  where  that  is  possible,  and  to  disparage  the 
 evidence  where  it  is  not  so.  But  if  the  Church  be  possessed 
 of  supernatm^al  powers,  it  is  not  unnatural  to  refer  to  them 
 the  facts  reported,  and  to  feel  the  same  disposition  to  heighten 
 their  marvellousness  as  otherwise  is  felt  to  explain  it  away. 
 Thus  our  view  of  the  evidence  will  practically  be  decided  by  our 
 views  of  theology.  There  are  two  providential  systems  in  ope- 
 ration among  us,  the  visible  and  the  invisible,  intersecting,  as  it 
 were,  each  other,  and  having  a  certain  territory  in  common ; 
 and  in  many  cases  we  do  not  know  the  exact  boundaries  of  each, 
 as  again  we  do  not  know  the  minute  details  of  those  facts  which 
 are  ascribed  by  their  reporters  to  a  miraculous  agency.  For 
 instance,  faith  may  sometimes  be  a  natural  principle  of  re- 
 covery from  sickness,  sometimes  a  miraculous  instrument ;  the 
 application  of  oil  may  be  a  mere  expedient  of  medical  art,  or 
 parallel  to  the  supernatm'al  effects  of  Baptism.  The  Martyrs 
 have  before  now  found  red-hot  iron  on  its  second  application 
 even  grateful  to  their  seared  limbs ;  on  the  other  hand  similar 
 cases  are  said  to  have  occurred  where  religion  was  not  in  ques- 
 tion, and  where  a  Divine  interposition  cannot  be  conjectured. 
 Sudden  storms  and  as  sudden  calms  on  the  lake  of  Genucsa- 
 reth  might  be  of  common  occurrence ;  and  yet  the  particular 
 circumstances  under  which  the  waters  were  quieted  at  our 
 Lord's  word,  may  have  been  sufficient  to  convince  beholders 
 that  it  was  a  miracle.  The  lied  sea  may  have  been  ordinarily  ex- 
 posed to  the  influence  of  the  East  Wind,  and  yet  the  separation 
 
 ■^  Page  228. 
 
OF  THE  ECCLESIASTICAL  MIRACLES.  IxXV 
 
 of  its  waters,  as  described  in  the  Book  of  Exodus,  may  have 
 required  a  supernatural  influence.  In  tliesc  and  numberless 
 other  instances  uien  uill  systematize  facts  in  their  own  way, 
 according  to  their  knowledge,  opinions,  and  wishes,  as  they  arc 
 used  to  do  in  all  matters  which  come  before  them;  and  they 
 Avill  refer  them  to  causes  which  they  see  or  believe,  in  spite 
 of  their  being  referrible  to  other  causes  about  which  they  arc 
 ignorant  or  sceptical.  When  then  controversialists  go  through 
 the  existing  accounts  of  Ecclesiastical  miracles,  and  exjjlain 
 one  after  another  on  the  hypothesis  of  natural  causes,  when 
 they  resolve  a  professed  vision  into  a  dream,  a  possession  into 
 epilepsy  or  madness,  a  prophecy  into  a  sagacious  conjecture,  a 
 recovery  into  an  effect  of  imagination,  they  are  but  expressing 
 their  own  disbelief  in  the  Grace  committed  to  the  Church ; 
 and  of  course  they  are  consistent  in  denying  its  outwai'd 
 triumphs  when  the}"  have  no  true  apprehension  of  its  inward 
 power.  Those,  on  the  other  hand,  who  realize  that  the  bodies 
 of  the  Saints  were  in  their  lifetime  the  Temple  of  the 
 Holiest,  and  are  hereafter  to  rise  again,  will  feel  no  otTence  at 
 the  report  of  miracles  wTought  through  them ;  nor  ought 
 those  who  believe  in  the  existence  of  evil  spirits  to  have  any 
 difficultj-^at  the  notion  of  demoniacal  possession  and  exorcism. 
 And  it  may  be  taken  as  a  general  truth,  that  where  there  is  an 
 admission  of  Catholic  doctrines,  there  no  prejudice  will  exist 
 against  the  Ecclesiastical  miracles ;  while  those  who  disbelieve 
 the  existence  among  ns  of  the  hidden  Power,  will  eagerly  avail 
 themselves  of  every  plea  for  explaining  away  its  open  mani- 
 festations. All  that  can  be  objected  here  is,  that  mir.acles 
 whicli  admit  of  this  double  reference  to  causes  natural  and 
 supernatural,  taken  by  themselves  and  in  the  first  instance, 
 are  not  evidences  of  revealed  religion ;  but  it  has  no  where 
 been  maintained  that  they  are.  Yet,  though  not  part  of  the 
 philosophical  basis  of  Christianity,  they  may  ])e  evidence  still 
 to  those  who  admit  the  ni\ine  I'l'csfMicc  in   the  C'hunli,  and 
 
Ixxvi  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 in  proportion  as  thej^  realize  it;  tlicy  may  be  evidence  in 
 combination  with  more  explicit  miracles^  or  when  A'iewed 
 all  together  in  their  cumulative  force ;  they  may  confirm  or 
 remind  of  the  Apostolic  miracles ;  they  may  startle^  they  may 
 spread  an  indefinite  awe  over  certain  transactions  or  doc- 
 trines ;  they  may  in  various  ways  subserve  the  probation  of 
 individuals  to  whom  they  are  addressed  more  fully  than  oc- 
 currences of  a  more  marked  character.  The  mere  circum- 
 stance that  they  do  not  carry  their  own  explanation  Avith 
 them  is  no  argument  against  them,  unless  we  would  sur- 
 render the  most  sacred  and  awful  events  of  our  religion  to 
 the  unbeliever  ^.  As  the  admission  of  a  Creator  is  necessary 
 for  the  argumentative  force  of  the  miracles  of  Moses  or 
 St.  Paul,  so  does  the  doctrine  of  a  Divine  Presence  in  the 
 Church  clear  up  v.hat  is  ambiguous  in  the  miracles  of  St.  Gre- 
 gory Thaumaturgus  or  St.  Martin. 
 
 The  course  of  these  remarks  has  now  sufficiently  shewn  that 
 in  drawing  out  the  argument  in  behalf  of  Ecclesiastical  mira- 
 cles, the  main  point  to  which  attention  must  be  paid  is  the 
 proof  of  their  antecedent  probability  ^.  If  that  is  established, 
 the  task  is  nearly  accomplished.  If  the  miracles  alleged  are  in 
 harmony  with  the  course  of  Divine  Providence  in  the  world, 
 and  with  the  analogy  of  faith  as  contained  in  Scripture,  if 
 it  is  possible  to  account  for  them,  if  they  are  referrible  to  a 
 
 <i  MsTcl  ravra  TTpoffcoiroTroiu  lovoaiov  "  when  once  taken  up  are  seldom  laid 
 
 avrf  SiaKeyofxevoi'  rc2  'ItjctoD  koI  e'Ae'y-  "  down."    Jortin,   ibid.   p.  24.     Yet  he 
 
 XovTa  avrhv  .    .  us  TrXaaaf-uvov  avrov  says  elsewhere  of  Theophilus,  an  Arian 
 
 TTjv  e/c  irapdivov  yivfcnv  ....  <pr)(T\  5e  missionai'y,   "  I   blame   not   Tillemont 
 
 avTTiv  Koi    inrh  rod  ■yriiJ.avTos,  reKTovos  "  for  rejecting  all  these  miracles,  which 
 
 T^VTex"''!^ '^"'''"S,  ic.iZo'da.i,  i\iyx6f'i(rau  "seem   to   have   been   rumours    raised 
 
 ws  fj.€[j.oixftJI.Ui'Tjv  elra  \£yet,  ^s  t'K^Arj-  "and    spread    to    serve    a    party;    but 
 
 6t7aa    inrh   rod    avSpbs,   Kal  irXavw/j.di/r]  "  the   true   reason   of  his  disbelief  is, 
 
 arifjiois    (TKdrtov    kyfuvrjae    rhv   Iriaovv.  "that  they  were  Arian  miracles;  and 
 
 Orig.  contr.  Cels.  i.  28.  "  if  they  had  been  reported  concerning 
 
 '^  "Men  will  be  inclined  to  deter-  "  Athanasius,  all  difficulties  would  have 
 
 "  mine  this  controverted  question  ac-  "  been  smoothed  over  and  accounted  of 
 
 "  cording  to  their  preconceived  notions,  "  small  moment."   p.  219.     As  if  a  mi- 
 
 "  and  tlieir  accustomed  way  of  think-  racle  wrought  by  Athanasius  was  not 
 
 "  ing  ;  for  there  appears  to  be  a  sort  of  more  likely  than  miracles  wrought  by 
 
 "  fatality  in  opinions  of  this  kind,  which  an  .Vrian,  though  a  missionary. 
 
OF  THE   ECCLESIASTICAL  MIRACLES.  Ixxvii 
 
 known  cansc  or  system,  and  especially  if  it  can  be  shewn  that 
 they  arc  recognised,  promised,  or  predicted  in  Scripture,  very 
 little  positive  evidence  is  necessary  to  induce  us  to  listen  to 
 them  or  even  accept  them,  if  not  indiv  idually,  yet  viewed  as  a 
 collective  body.  In  that  case  they  are  l)ut  tlu*  natural  effects 
 of  supernatural  aj:;ency,  and  ^liddleton's  canon,  which  Douj^las, 
 as  above  (pioted,  adopts  to  their  disadvantage,  becomes  their 
 protection.  Then  ''the  history  of  miracles"  instead  of  being 
 "  suspected  alwajs  of  course,  without  the  strongest  evidence 
 "  to  confirm  it,"  is  at  first  sight  almost  "  to  be  admitted 
 "  of  course,  without  a  strong  reason  to  suspect  it ;"  the  sus- 
 picions which  attach  to  it  arising  from  the  actual  experience 
 of  fraud,  not  from  difficulties  in  its  subject  matter.  If  "the 
 "  tabernacle  of  God  is  with  men  and  He  will  dwell  with 
 "  them ;"  if  the  Church  is  "  the  kingdom  of  heaven  ;"  if  our 
 Lord  is  with  His  disciples  "  alway  even  unto  the  end  of  the 
 "  world ;"  if  He  promised  His  Holy  Spirit  to  be  to  them  what 
 He  Himself  was  when  visibly  present,  and  if  miracles  were 
 one  special  token  of  His  Presence  when  on  earth ;  if  moreover 
 miracles  are  expressly  mentioned  as  tokens  of  the  promised 
 Comforter;  if  St.  Paul  si)eaks  of  "mighty  signs  and  wonders 
 "  by  the  power  of  the  Spirit  of  God,"  and  of  his  "  speech  and 
 "  preaching"  l)cing  "  in  demonstration  of  the  Spirit  and  of 
 "  power,"  and  of  "  diversities  of  gifts  l)ut  the  same  Spirit," 
 and  of  "  healing,"  "  working  of  miracles,"  and  "  prophecy" 
 as  among  His  gifts;  surely  mc  have  no  cause  to  be  surprised 
 at  hearing  supernatural  events  reported  in  any  age,  and 
 though  we  may  freely  exercise  our  best  powers  of  cucpiiry 
 and  judgment  on  such  and  such  reports  as  they  come  before 
 us,  yet  this  is  very  diflorent  from  hearing  them  with  preju- 
 dice and  examining  them  with  contempt  or  insult  ^ 
 
 '  No  better  illustration  can  be  pivcn  "  tlie  Nicenc  Miracles."     After  mnin- 
 
 of  the  point   before  us  than    the   Ian-  taininj,'  that  the  miraculous  narratives 
 
 guage    used    by    a    late   writer    in    the  of  the    fourth  century  "  in   their  style 
 
 course  of  his  "  Reasons   for  rejecting  "  and   circumstances    exhibit    the    in- 
 
Ixxviii       ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 In  tlie  train  of  thought  which  we  have  been  pursuing,  re- 
 ference has  been  made  to  the  general  bearing  of  the  theo- 
 logical portion  of  the  New  Testament  upon  the  question  of 
 the  Ecclesiastical  miracles,  a  subject  indeed  of  the  utmost 
 importance  in  the  controversy^  but  one  which  could  not  be 
 entered  upon  here  at  length  without  the  introduction  of  doc- 
 trinal discussions,  for  which  this  is  not  the  place.  There  is 
 one  text,  however,  to  which  attention  may  be  drawn  without 
 this  inconvenience,  in  consequence  of  what  may  be  called  its 
 
 "  dubitable  characteristics  of  fraud  and 
 "  folly," — (a  ground  of  objection  which 
 it  is  mobt  legitimate  to  take,  and  most 
 necessary  for  believers  in  them  care- 
 fully to  consider,) — he  proceeds  to  ob- 
 serve, that  if  there  be  any  of  a  different 
 character,  rather  than  account  them 
 Divine  works  he  attributes  them  to 
 Satanic  power ;  and  that  because  they 
 are  mainly  wrought  in  sanction  and  en- 
 couragement of  Saint-ivorship.  "  We 
 "  will  suj)pose  that  there  are  some  in- 
 "  stances,  which,  as  to  the  exterior  facts, 
 "  must  not  be  dismissed,  if  the  prin- 
 "  ciples  of  historical  evidence  are  to  be 
 "  respected  ;  and  which  baffle  every 
 "  endeavour  to  explain  them  on  any 
 "  known  or  imaginable  physical  prin- 
 "  ciples.  We  then  appeal  to  the  fen- 
 "  dency,  or  drift  and  ulterior  consequence 
 "  of  such  miracles.  If,  in  fact,  and  when 
 "  regarded  in  the  calmest  and  most 
 "  comprehensive  manner,  such  miracles 
 "  have  constantly  operated  to  debauch 
 "  the  religious  sentiments  of  mankind, 
 "  if  they  have  confirmed  idolatrous 
 "  practices,  if  they  have  enhanced  that 
 "  infatuation  which  has  hurried  men 
 "  into  the  degrading  worship  of  subor- 
 "  dinate  divinities,  we  then  boldly  say 
 "  that,  whether  natural  or  preternatural, 
 "  such  miracles  are  not  from  God,  hut 
 "from  '  the  Enemy.'  And  let  it  be  well 
 "  observed,  that  in  any  such  case,  just 
 "  in  proportion  as  the  evidence  of  a 
 "  preternatural  agency  is  strong,  the 
 "  presumption  is  also  strengthened  that 
 "  the  system  or  scheme  of  religion 
 "  which  rests  on  these  miracles,  is  of 
 "  Satanic  origin.''  AncientChrist.  No.  7. 
 p.  361.  A  parallel  argument  is  adopted 
 by  others  concerning  those  who  do  not 
 hold  the  doctrine  of  justification  by  faith 
 in  their  way,  that  tlae  holier  such  men 
 
 are,  the  more  plainly  are  they  instigated 
 by  Satan.  Arguments  such  as  these 
 fall  beyond  the  scope  of  this  Essay, 
 which  is  not  of  a  theological  character, 
 not  to  say  that  they  would  involve  the 
 discussion  of  certain  doctrinal  points, 
 on  which  the  writer  is  resolved  not  to 
 enter.  Another  ground  taken  against 
 the  Nicene  miracles  in  the  same  work, 
 is  their  e.vtreme  improhability.  "  Let 
 "  the  reader  say  whether  he  finds  it 
 "  possible  to  believe  that  this  blood, 
 "  soaking  the  earth  in  which  these  skele- 
 "  tons  were  found,  [of  St.  Gervasius  and 
 "  St.  Protasius,]  was  indeed  the  blood 
 "  which  had  belonged  to  the  living 
 "  men.  Very  few  would  acknowledge 
 "  so  ample  a  stretch  of  faith  as  this." 
 Ibid.  p.  26-i.  He  proceeds  to  mention 
 a  further  reason  against  them,  that  it 
 is  fatal  to  Protestantism  :  '"  If  there  be 
 "  any  such  persons,  they  should  con- 
 "  sider  to  what,  and  to  how  much  they 
 "  implicitly  pledge  themselves  in  pro- 
 "  fessing  to  believe  this  miracle.  The 
 "  blood  miracles  of  this  and  the  fol- 
 "  lowing  centuries  are  countless ;  and 
 "  many  of  them  are  as  well,  or  better 
 "  attested  than  is  this  one.  The  mo- 
 "  dern  Romish  Church,  &c."  Ibid. 
 "  This  blood  then  is  a  decisive  cir- 
 "  cumstance  in  the  entire  narrative.  If 
 "  genuine,  it  carries  all  the  accessories, 
 "  and  not  only  so,  but  it  establishes 
 "  Saint-worsliip,  and  condemns,  as  a 
 "  flagrant  impiety,  the  rejection  of  this 
 "  worship  by  the  Protestant  Churches. 
 "  But  if  otherwise,  tlien  the  whole  is  a 
 "  congeries  of  blasphemous  knavery,  a 
 "' lying  wonder.' "  Ibid.  p.  267.  Doc- 
 trinal and  religious  views  of  such  cha- 
 racter and  intensity  of  course  distort  to 
 an  indefinite  extent  a  writer's  view  of 
 tlis  evidence. 
 
or  THE  ECCLESIASTICAL  MIUAt  LKS.  Ixxix 
 
 liistorical  character,  which  on  other  accounts  also  makes  it 
 more  to  our  purpose ; — our  Lord's  charge  to  His  disciples  at 
 the  end  of  St.  jNIark's  Gospel.  It  might  indeed  have  been 
 anticipated,  that  among  the  liopcs  and  duties  with  which  lie 
 animated  His  desponding  disciples  when  He  was  leaving 
 them,  some  mention  might  occur  as  to  the  futiu'c  history  of 
 those  supernatural  powers,  which  had  been  the  most  ready 
 proof  of  His  own  divinity,  and  the  most  awful  of  the  endow- 
 ments witli  wliicli  during  His  ministry  He  had  invested 
 them.  Nor  does  He  disappoint  the  expectation ;  for  in  the 
 passage  alluded  to  He  distinctly  announces  a  continuation  of 
 these  pledges  of  His  favoiu',  and  that  without  fixing  the  term 
 of  it.  At  the  very  time  apparently  Avhen  He  said  to  them, 
 "  Lo,  I  am  with  yon  alway  even  unto  the  end  of  the  world," 
 He  also  gave  them  two  promises,  one  for  this  life,  the  other 
 for  the  life  to  come.  "  He  that  believeth  and  is  baptized 
 "  shall  be  saved,"  was  for  the  future ;  and  the  present  promise, 
 which  concerns  us  here,  ran  thus  :  "  These  signs  shall  follow 
 "  them  that  believe ;  In  My  Name  shall  they  cast  out  devils, 
 '^  they  shall  speak  with  new  tongues,  they  shall  take  up  ser- 
 "  pents,  and  if  they  drink  any  deadly  thing  it  shall  not  hurt 
 "  them ;  they  shall  lay  hands  on  the  sick,  and  they  shall 
 "  recover."  Now  let  us  see  what  presumption  is  created  or 
 suggested  by  this  passage  in  behalf  of  the  miraculous  passages 
 of  Ecclesiastical  history,  as  we  have  received  them. 
 
 First,  let  it  be  observed,  five  gifts  are  here  mentioned  as 
 specimens  of  our  Lord's  bequest  to  His  disciples  on  His  de- 
 parture; exorcism,  speaking  with  new  tongues,  handling 
 serpents  and  diinking  poison  Anthout  harm,  and  healing 
 the  sick.  When  our  Lord  first  sent  out  the  Apostles  to 
 preach  during  His  ministry,  He  had  specified  four;  "Heal 
 "  the  sick,  cleanse  the  lepers,  raise  the  dead,  cast  out  devils." 
 Comparing  these  two  passages  together,  we  find  that  two 
 gifts  belong  to  both  in  common,  which  thereby  stand  out  as 
 
IXXX  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 the  most  characteristic  and  prominent  of  the  supernatural 
 powers  imparted  to  them,  viewed  as  an  assemblage.  It  is 
 observable  again  that  these  two  gifts,  of  which  there  is  this 
 repeated  mention,  are  not  so  wonderful  or  so  decisively 
 miraculous,  as  those  of  which  mention  occurs  but  once,  in 
 this  or  in  that  announcement.  The  power  of  exorcism  and  of 
 healing  is  committed  to  the  Apostles,  both  wlien  they  are 
 first  called  and  when  they  are  left  to  themselves ;  but  they 
 are  promised  the  gift  of  tongues  only  on  their  second  mission, 
 and  that  of  raising  the  dead  only  on  their  first.  This  does 
 not  prove  that  they  could  not  raise  the  dead  when  our  Lord 
 had  left  them ;  indeed  we  know  in  matter  of  fact  that  they 
 had,  and  that  they  exercised,  the  power ;  but  it  is  natural  to 
 suppose  that  a  stress  is  laid  on  what  is  mentioned  twice,  and  to 
 form  some  idea,  in  consequence,  of  the  character  predominant 
 in  the  promised  gift  when  it  was  actually  brought  into 
 exercise.  In  accordance  with  this  anticipation,  whatever 
 it  is  worth  in  itself,  St.  Matthew  heads  his  report  of  our 
 Lord's  charge  to  His  Apostles  on  their  first  mission,  with 
 mention  of  these  very  two  gifts,  and  these  only.  "  And 
 "  when  He  had  called  unto  Him  His  twelve  Disciples,  He 
 "  gave  them  poAver  against  unclean  spirits,  to  cast  them  out, 
 "  and  to  heal  all  manner  of  sickness  and  all  manner  of  disease." 
 And  in  like  manner  when  the  Seventy  are  sent,  these  two 
 gifts  and  these  only  are  specified  by  St.  Luke  as  imparted  to 
 them ;  our  Lord  saying  to  them,  "  Heal  the  sick,"  and  they 
 answering,  "  Lord,  even  the  devils  are  subject  unto  us 
 ''  through  Thy  Name."  Farther,  Avhen  we  turn  to  the 
 history  of  the  Book  of  Acts,  we  find  the  general  tenor 
 of  the  Apostles'  miracles  to  be  just  such  as  these  passages 
 in  the  GosjdcIs  would  lead  us  to  expect;  that  is,  were  a 
 Jew  or  heathen  of  the  day,  who  had  a  fair  opportunity  of 
 witnessing  their  miracles,  to  be  asked  what  they  consisted 
 in,  the  general  impression  left  on  his  mind,  and  tlie  best 
 
OF  THE   ECCLESIASTICAL  MIRACLES.  IxXXl 
 
 idea  he  could  give  of  their  pretensions  to  tlie  inquirer,  m  ould 
 be,  tliat  they  healed  the  sick  and  cast  out  devils.  "VVc  have 
 indeed  instances  recorded  of  their  raising  the  dead,  but  only 
 two  in  the  whole  book,  those  of  Tabitha  and  Eutychus;  and 
 of  these  the  latter  was  almost  a  private  act,  and  Avrought  ex- 
 pressly for  the  comfort  of  the  brethren,  not  for  the  conviction 
 of  unbelievers;  and  though  the  former  was  the  means  of  con- 
 verting many  in  the  neighbourhood,  yet  it  was  wrought  at 
 Joppa,  among  a  number  of  "  widows"  and  "  saints,"  not 
 in  Jerusalem,  where  the  jealous  eyes  of  enemies  would  have 
 been  directed  upon  it.  In  the  same  book  there  arc  three 
 instances  of  the  gift  of  tongues,  at  Pentecost,  in  Cornelius's 
 house,  and  at  Ephesus  on  the  confirmation  of  St.  John's 
 disciples.  There  is  one  instance  of  protection  from  the  bite 
 of  serpents,  that  of  St.  Paul  at  INIelita.  There  is  no  in- 
 stance of  cleansing  leprosy,  or  of  drinking  poison  Avithout 
 harm.  With  this  frugality  in  the  display  of  their  highest 
 gifts  is  singularly  contrasted  the  bountifulness  of  the  Apostles 
 in  their  exercise  of  their  powers  of  healing  and  exorcising. 
 "  They  brought  forth  the  sick  into  the  streets,  and  laid  them 
 "  on  beds  and  couches,  that  at  the  least  the  shadow  of  Peter 
 "  passing  by  might  overshadow^  some  of  them.  There  came 
 "  also  a  nmltitiide  out  of  the  cities  round  about  unto  Jeru- 
 "  salem,  bringing  sick  folks,  and  them  that  were  vexed  ivith 
 "  unclean  spirits ;  and  they  were  healed  every  one."  Again, 
 when  St.  PhiUp  Avent  down  to  Samaria,  and  "the  people 
 "  with  one  accord  gave  heed  luito  those  things  Avliich  Philip 
 "  spake,  hearing  and  seeing  the  miracles  which  he  did," 
 Avhat  were  the  particular  gifts  which  he  exercised  ?  the 
 inspired  Avriter  continues,  "for  unclean  spirits,  crying  with 
 "  loud  voice,  came  out  of  7nany  that  were  possessed  with 
 "  them ;  and  many  taken  with  palsies,  and  that  were  lame, 
 "  Avere  healed.  And  there  was  great  joy  in  that  city."  Again 
 Avc  read  of  St.  Paid  in  a  later  })art  of  the  same  book,  as  has 
 
 f 
 
Ixxxii        ox  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 been  already  quoted  in  another  connection^  tliat  "  from  his 
 "  body  were  brought  unto  the  sick  handkerchiefs  or  aprons, 
 "  and  the  diseases  departed  from  them,  and  the  evil  spirits 
 "  went  out  of  them  &." 
 
 If  there  is  one  other  characteristic  gift  in  the  Book  of  Acts 
 in  addition  to  these,  it  is  the  gift  of  visions  and  Di^dne  intima- 
 tions. And  as  if  to  make  up  for  our  Lord's  silence  concern- 
 ing it  in  the  Gospel  of  St.  Mark,  St.  Peter  introduces  the 
 history  o^the  Acts  with  a  reference  to  the  Prophet  Joel's 
 promise  that  the  time  was  then  come  when  "  their  sons  and 
 "  their  daughters  should  prophesy,  and  their  young  men  should 
 "  see  visions  and  their  old  men  should  dream  dreams ;"  an  an- 
 nouncement of  which  the  narrative  which  follows  abundantly 
 records  the  fulfilment.  St.  Stephen  sees  our  Lord  before  his 
 martyrdom ;  the  Angel  directs  St.  Philip  to  go  towards  Gaza, 
 and  the  Holy  Spirit  Himself  bids  him  join  himself  to  the 
 Ethiopian's  chariot ;  St,  Paul  is  converted  by  a  vision  of  our 
 Lord;  St.  Peter  has  the  vision  of  the  clean  and  unclean 
 beasts,  and  Cornelius  is  addi'essed  by  an  Angel;  Angels  re- 
 lease first  the  Apostles,  then  St.  Peter  from  prison ;  "  a  vision 
 ''  appeared  to  Paul  in  the  night,  there  stood  a  man  of  Mace- 
 "  donia ;"  at  Corinth  Christ  "  spake  to  Paul  in  the  night  by  a 
 "  \dsion,Be  not  afraid;"  Agabus  and  St.  Philip's  four  daughters 
 prophesy ;  in  prison  "  the  Lord  stood  by  Paul  and  said.  Be  of 
 "  good  cheer ;"  on  board  ship  an  Angel  stood  by  him,  saying, 
 "  Fear  not  Paul,  thou  must  be  brought  before  Csesar^." 
 
 Such  is  the  general  character  of  the  miracles  of  the  Book  of 
 Acts;  and  next  let  it  be  observed,  such  is  the  character  of 
 our  Lord's  miracles  also,  as  they  would  strike  the  bulk  of 
 spectators.  He  raises  indeed  the  dead  three  times.  He  feeds 
 the  multitude  in  the  desert.  He  cleanses  the  leprosy,  He 
 gives  sight  to  the  blind,  on  various  but  still  definite  occa- 
 
 ^    Acts  V.   15,  Ifi;    viii.  6—8;    xix.  "  Actsvii.  56;  viii.  26.  29;  ix.3— 6; 
 
 1?.  X.  3.  10,  &c. 
 
OF   Till':   ECCLESIASTICAL   MIRACLES.  Ixxxiii 
 
 sions;  but  how  different  is  the  lauguagc  uscdliy  llie  Evan- 
 gelists when  His  powers  of  healing  and  exorcising  arc  spoken 
 of !  We  read  of  "  a  great  multitude  of  people  out  of  all 
 "  Judea  and  Jerusalem,  and  from  the  sea  coast  of  Tyre  and 
 "  Sidon,  which  came  to  hear  Ilim  and  to  be  healed  of  their 
 "diseases;  and  they  that  were  vexed  loith  unclean  sjjir/ts ; 
 "  and  they  were  healed.  And  the  ivhole  multitude  sought 
 "  to  touch  llim ;  for  there  went  virtue  out  of  Hint  and  healed 
 "  them  a/L"  Again,  "  IVhither soever  He  entered,  into  villages, 
 "  or  cities,  or  country,  they  laid  the  sick  in  the  streets  and  bc- 
 "  sought  Him  that  they  might  touch  if  it  Avere  but  the 
 "  corner  of  His  garment ;  and  as  many  as  touched  Him, 
 "  were  made  whole"  Again,  " They  brought  unto  Ilim  all 
 "  sick  people  that  were  taken  with  divers  diseases  and  to7'- 
 "  metits,  and  those  that  were  possessed  with  devils,  and  those 
 "  that  were  lunatic,  and  those  that  had  the  palsij ;  and  He 
 "  healed  them '."  It  may  be  added  that  of  other  miracidous 
 occurrcnces  in  the  Gospels  none  are  so  frequent  as  A-isions, 
 from  the  Angel  which  appeared  to  Zacharias  to  the  vision  of 
 Angels  seen  by  the  women  after  om-  Lord's  resurrection ;  as 
 is  obvious  without  proof. 
 
 It  appears  then,  that  the  two  special  powers  which  gave  a 
 character,  as  to  om*  Lord's  miraculous  wox'king,  so  to  that  of 
 His  Apostles  after  Him,  were  exorcism  and  healing ;  and  more- 
 over that  these  were  in  matter  of  fact  the  two  gifts  especially 
 promised  to  the  latter  above  other  gifts.  It  appears  also,  that 
 if  one  other  gift  must  be  selected  from  the  Gospels  and  Book 
 of  Acts  as  of  greater  prominence  than  the  rest,  it  will  be  the 
 gift  of  visions :  so  that  cures,  exorcisms,  and  visions  are  on 
 the  whole  the  three  distinguishing  specimens  of  Divine  power, 
 by  which  our  Lord  authenticated  to  the  world  the  religion 
 He  bestowed  upon  it.  Now  it  has  already  been  observed  that 
 these  are  the  very  three  especially  claimed  by  the  Primitive 
 
 '  Luke  vi.  17— in.      Mark  vi.  oG.     M.itt.  iv.  2K 
 
 f  2 
 
Ixxxiv       ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 Churcli  j  while,  as  to  the  more  stupendous  miracles  of  raising 
 the  cleadj  ginng  sight  to  the  blind,  cleansing  lepers  and  the 
 like_,  of  these  she  makes  profession  also,  but  very  rarely,  as  if 
 after  the  manner  of  Scripture.  This  surely  is  a  remarkable 
 coincidence ;  and  is  the  rather  to  be  dwelt  upon,  because  those 
 who  consider  the  vagueness  of  language  with  which  the  Eccle- 
 siastical miracles  are  attested,  as  a  proof  they  were  merely  the 
 fabrication  of  fraud  or  credulity,  have  to  explain  how  it  was, 
 that,  while  the  parties  accused  were  exercising  their  powers 
 of  imagination  or  imposture,  they  did  not  embellish  their 
 pages  with  similar  vague  statements  of  miracles  of  a  more 
 awful  character,  even  from  the  mere  love  of  variety,  instead 
 of  confining  themselves  to  those  which  in  appearance  at  least 
 were  shared  with  them  by  Jews  and  heathen. 
 
 Nor  can  it  reasonably  be  urged  that  their  acquaintance 
 with  Scripture  suggested  to  them  in  this  matter  an  imitation 
 of  the  Divine  procedure  as  there  recorded ;  because  Scripture 
 does  not  on  the  face  of  it  impress  upon  the  reader  the  fact 
 which  has  been  here  pointed  out.  The  actual  course  of 
 events  related  in  Scripture  is  one  thing,  and  the  course  of  the 
 narrative  is  another ;  for  the  sacred  writers  do  not  state  events 
 with  that  relative  prominence  in  which  they  occurred  in 
 fact.  Inspiration  has  interfered  to  select  and  bring  into 
 the  foreground  the  most  cogent  instances  of  Divine  inter- 
 position, and  has  identified  them  by  a  number  of  distinct 
 details;  on  the  other  hand,  it  has  covered  up  from  us  the 
 "  many  other  signs ^'  which  "  Jesus  did  in  the  presence  of 
 "  His  disciples,"  "  the  which,  if  they  should  be  written  every 
 "  one,  even  the  world  itself,"  as  St.  John  speaks,  "  could  not 
 "  contain  the  books  that  should  be  written."  And  doubtless 
 there  are  doctrinal  reasons  also  for  this  circumstance,  if  we 
 had  means  of  ascertaining  them.  But  so  it  is,  that  the 
 prima  facie  appearance  of  the  Gospel  miracles  does  not  cor- 
 respond to  that  of  the  Ecclesiastical  miracles;  as  probably  it 
 
or  TlIK  ECCLESIASTICAL  MIRACLES.  IwXV 
 
 would  liavc  corresponded,  had  St.  John,  for  instance,  given 
 us  a  description  of  the  second  and  third  centuries  instead  of 
 St.  Justin  and  Origcn,  or  had  Sulpicius  described  the  mi- 
 racles of  the  Apostles  at  Jerusalem  or  Ephesus. 
 
 And  now,  if  this  representation  lias  any  truth  in  it,  if  oiir 
 liord,  in  the  passage  of  St.  Mark  wliich  luis  led  to  these  ol)- 
 servations,  promised  five  gifts  to  His  disciples,  two  of  which 
 were  those  of  exorcism  and  healing ;  if  these  same  two,  dis- 
 tinguished in  other  places  of  the  Gospels  above  the  rest,  are 
 the  prominent  external  signs  of  power  in  the  history  both  of 
 our  Lord  and  of  His  Apostles ;  if  these  particular  miracles  are 
 the  special  instruments  of  the  conversion  of  whole  multitudes; 
 if  on  account  of  the  cures  and  exorcisms  wrought  by  the  twelve 
 Apostles  "  believers  were  the  more  added  to  the  Lord,  multi- 
 "  tudes  both  of  men  and  women ;"  if  on  St.  Philip's  casting 
 out  devils  and  curing  palsy  and  lameness,  "  the  people  with 
 "  one  accord  gave  heed,"  and  "  there  was  great  joy  in  that 
 "  city ;"  if  when  an  evil  Spirit  had  confessed,  "  Jesus  I  know, 
 "  and  Paid  I  know,  but  Avho  are  ye  ? "  "  fear  fell  on  them 
 "  all,"  and  "  the  Name  of  the  Lord  Jesus  was  magnified," 
 and  "  the  word  of  God  grew  mightily  and  prevailed ;"  ^A•hat 
 is  to  be  said  of  those  modern  Apologists  for  Christianity  mIio 
 do  their  best  to  prove  that  these  phenomena  have  nothing 
 necessarily  miraculous  in  them  ?  So  much  is  evident  at  once, 
 that  had  they  been  the  persons  addressed  by  such  miracles  of 
 the  Apostles,  had  they  been  the  Samaritans  to  whom  St. 
 Philip  came,  or  the  Ephesians  who  were  addressed  by  St. Paul, 
 they  would  have  thought  it  their  duty  to  have  felt  neither 
 "  much  joy"  with  the  one,  nor  "fear"  with  the  other;  and 
 that,  if  Samaritans  and  Ephesians  had  acted  on  the  niodern 
 view  of  what  is  rational  and  what  is  evidence,  what  sound 
 judgment  and  what  credulity,  Christianity  would  not  have 
 made  way  and  prospered,  but  we  all  should  have  been  heathen 
 at  this  day. 
 
IxXXVi       ON  THE  STATE  OF  THE   ARGUMENT  IN  BEHALF 
 
 Douglas^  for  instance^  observes,  that  the  circumstance  that 
 the  Fathers  allow  that  "  cures  of  diseases,  particularly  of  de- 
 "  moniacs  by  exorcising  them,"  "  were  exercised  by  pagans 
 "  with  the  assistance  of  their  demons  and  gods,"  and  admit 
 "  that  there  were  exorcists  among  the  Jews  and  Gentiles, 
 "  who  by  the  use  of  certain  forms  of  words,  used  as  charms, 
 "  and  by  the  practice  of  certain  rites,  cast  out  devils  as  well 
 "  as  the  Christian  exorcists,"  that  this  circumstance  "  some 
 "  may  think  puts  these  feats  of  jugglers  and  impostors  upon 
 "  the  same  footing  of  credibility  with  the  works  ascribed  to 
 '^  Christians'^."  Why  not  with  the  works  ascribed  to 
 Apostles  ?  Again  he  lu'ges,  that  "  the  cures  ascribed  to  the 
 "  prayers  of  Cliristians,  to  the  imposition  of  their  hands,  &c. 
 "  in  those  early  times,  might,  for  aught  we  know,  be  really 
 "  brought  about  in  a  natural  way,  and  be  accounted  for  in 
 "  the  same  way  in  which  we  have  accounted  for  those  ascribed 
 "  to  the  Abbe  Paris,  and  those  attributed  by  the  superstitious 
 "  Papists  to  the  intercession  of  the  Saints."  Perhaps  the 
 acute  unbelievers  of  Corinth  or  Ephesus  by  a  parallel  argu- 
 ment justified  their  rejection  of  St.  Paul.  At  Ephesus,  when 
 the  demoniac  leapt  on  the  Jewish  exorcists  ''  and  overcame 
 "  them  and  prevailed  against  them,  so  that  they  fled  out  of 
 "  that  house  naked  and  wounded,"  "  fear"  in  consequence 
 "  fell  on  all  the  Jews  and  Greeks  also  dwelhng  at  Ephesus ;" 
 but  Douglas  would  have  taught  them  that  "  a  few  grimaces, 
 "  wild  gestiu'es,  disordered  agitations,  and  blasphemous  ex- 
 "  clamations,  suited  to  the  character  of  the  supposed  infernal 
 "  inhabitants,  constitute  all  we  know  of  their  disease ;  and 
 "  consequently,  as  all  these  symptoms  are  ambiguous,  and 
 "  may  be  assumed  at  pleasure  by  an  impostor,  a  collusion 
 "  between  the  exorcist  and  the  person  exorcised  will  account 
 "  for  the  whole  transaction,  and  every  one,  who  would  avoid 
 "  the  character  of  being  superstitiously  credulous,  will  na- 
 
 ''  Paae  236. 
 
Ol'  TlIK   ECCLESIA.STICAI,    M  I  II A(.Li:s.  l.WXvil 
 
 "  turally  account  for  it  in  this  manner,  rather  tlian  by  snp- 
 "  posing  that  any  super natui'al  cause  intervened '."  Such  is 
 this  autlior's  judgment  of  one  of  the  two  exhibitions  of  mi- 
 raculous power,  with  which  our  Saviour  specially  and  singu- 
 larly gifted  His  Apostles,  and  by  Avhich  they,  in  matter  of 
 fact,  converted  the  world.  The  question  is . not,  Mhether  in 
 particular  cases  its  apparent  exercise  may  not  be  suspicious 
 and  inconclusive,  for  Douglas  is  speaking  against  the  gift  as 
 such ;  so  that  a  heathen  of  Ephesus  would  have  been  justified 
 on  his  principles,  in  demanding  of  St.  Paul  to  sec  a  man  raised 
 from  the  dead,  before  he  believed  in  Christ.  And  such  was  the 
 nature  of  the  demand  made  by  Autolycus  upon  St.  Theophilus 
 at  the  end  of  the  second  century,  and  ]\Iiddleton  and  Gibbon 
 justify  it,  and  seem  moreover  to  consider  the  mere  silence  of 
 Theophilus  a  proof  that  such  a  miracle  was  utterly  unknown 
 in  his  days,  as  if  resurrections  abounded  in  the  Acts "'. 
 
 Again,  St.  Peter  cured  /Eneas  of  the  palsy,  "  and  all  that 
 "  dwelt  at  Lydda  and  Saron  saw  him  and  tm'ned  to  the 
 "  Lord ;"  but  Douglas  would  have  advised  them  to  wait  till 
 they  had  seen  Tabitha  raised,  because  "  palsies,  it  is  well 
 "  known,  arise  from  obstructions  of  the  spirits  that  circulate 
 "  in  the  nerves,  so  that  their  influx  into  the  muscles  is  im- 
 "peded;  or  from  obstructions  of  the  arterioiis  blood.  No- 
 "  thing  more,  therefore,  was  requii'cd  here,  than  to  remove 
 "  that  obstruction  "." 
 
 '   Page    146.      Dou;j;las   is    speaking  "days;  probable,   I  say,  but  not  cer- 
 
 here  primarily  of  the  Church  of  Rome  ;  "  tain  :  because,  though  lie  had  he.nrd 
 
 afterwards  he  apparently  refers  to  the  "  of  it,  he  might  possibly  have  thought 
 
 passage,  when  speaking  of  the  Primitive  "  it  to  no  purpose  to  tell  his  friend  that 
 
 Church,  p.  23G.  "  there    were   Christians    who    nffirmrd 
 
 "'  Defecere  ctiam  mortuorum  exci-  "  such   things,  and  he   might  suspect 
 
 tationes.     Ccrte   Autolyco  roganti   vel  "  that  Autolycus  would   not   hate  ad- 
 
 unum  ostenderet  qui  fuissct  6  mortuis  "  iiiiKcd  (lie  teslimoiiy  of  persons  with 
 
 revocatus,    ita    respondit    Theophilus  "  whom  he  had  no  acquaintance,  and 
 
 quasi  vel   unum    demonstrare   minime  "  for  whom  he  had  little  regard."    Keel, 
 
 potuerit.    Dodw.  in  Iren.  Dissert,  ii.  1-K  Hist  (Works,  vol.  ii.  p.  92.  cd.  1810.) 
 
 Jortin  is  more  cautious.     "  It  is  pro-  Vid.  the  striking  statement  of  Origcn. 
 
 "  bable,"  he  says,  "  from  his  [Tlieo-  contr.  Cels.  i.  IG.     Greg.  Nyss.  torn.  ii. 
 
 "  philus's]  silence,  that  he  had  lieard  of  p.  lOO!*. 
 "  no  instance  of  such  a  miracle  in  his  "   Page  82. 
 
lxXX\iii     ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 We  read  in  Scripture  of  the  sudden  cure  of  tlie  dropsy; 
 but  Douglas  observes,  "  That  enthusiasm  should  warm  its 
 "  votaries  to  a  holy  madness,  and  excite  the  wildest  trans- 
 "  ports  and  agitations  throughout  their  whole  frame,  is  an 
 "  effect,  which  in  a  country  so  fruitful  of  this  production  as 
 "  is  ours,  (though  enthusiasm  be  the  product  of  eve?'y  soil  and 
 "  of  every  rehgion),  must  be  consistent  with  the  experience 
 "  of  many  ^."  Then  he  adds,  speaking  of  some  particular 
 cases :  "  As  one  of  the  ciu'ative  indications  of  a  dropsy  is  an 
 "  evacuation  of  the  water  by  perspiration,  and  as  the  medicines 
 "  administered  by  the  physician  aim  to  produce  this  effect, 
 "...  what  could  be  more  hkely  to  excite  such  copious  per- 
 "  spiration,  than  the  enthusiastic  transport  with  which  they 
 "  prayed  and  the  convulsive  struggles  which  shook  their 
 "  whole  frame  P  ?  " 
 
 Peter's  wife's  mother  was  raised  from  her  fever  at  once,  so 
 as  even  to  be  able  to  "  minister"  to  the  holy  company ;  but 
 Douglas  would  have  suggested  to  the  Pharisees  that,  had 
 there  been  more  raising  of  the  dead,  more  restoring  of  sight  to 
 the  blind,  such  ciu'es  might  have  been  dispensed  with,  because 
 where  minds  are  "  heated  and  inflamed,  and  every  faculty  of 
 "  their  souls  burning  with  the  raptures  of  devout  joy  and 
 "  enthusiastic  confidence,"  it  is  "  far  from  being  impossible  . . . 
 "  that  in  some  cases  a  change  might  be  wrought  on  the 
 "  habit  of  the  body  i  /'  for  "  in  this  case  the  nervous  system 
 "  is  strongly  acted  upon,  and  fresh  and  violent  motions  are 
 "  communicated  to  the  fluids  "■  /'  and  "  such  agitations  ne- 
 "  cessarily  suppose  that  the  velocity  of  the  fluids"  is  "greatly 
 "  accelerated  * ;"  and  "  gouts,  palsies,  fevers  of  all  kinds,  and 
 "  even  ruptures  have  been  thus  cured  ^"  It  certainly  does 
 not  appear  why  a  class  of  miracles  which  were,  in  matter  of 
 fact,  the  principal  means  of  the  conversion  of  the  world  in 
 
 "  Page  104.  f  Pago  106. 
 
 P  Page  107.  5  Ibid. 
 
 ■^  Page  102.  ^  Page  101. 
 
Ol-  THE  ECCLESIASTICAL  MIKACLES.  Ixxxix 
 
 the  age  of  the  Apostles,  sliould  iu  the  second  iiiul  third 
 centuries  be  put  aside  on  the  ground  that  "  powers  were  not 
 "  appealed  to,  less  ambiguous  in  their  nature,"  nor  "  other 
 "  works  performed,  which  admit  of  no  solution  from  natural 
 "  causes,  and  were  incapable  of  being  the  efl'ects  of  fraud  and 
 "  collusion  "." 
 
 This  being  the  language  of  so  respectable  a  AM-itcr  as  Bishop 
 Douglas,  the  following  sentiments  from  INIiddleton  cannot  sur- 
 prise us.  Of  miracles  of  healing  he  s.iys :  "  In  truth  this 
 "  particular  claim  of  curing  diseases  miraculously,  affords 
 "  great  room  for  .  .  .  delusion  and  a  wide  field  for  the  exercise 
 "  of  craft.  Every  man's  experience  has  taught  him,  that 
 "  diseases  thought  fatal  and  desperate,  are  oft  surprisingly 
 "  healed  of  themselves,  by  some  secret  and  sudden  effort  of 
 "  nature  impenetrable  to  the  skill  of  man ;  but  to  ascribe 
 "  this  presently  to  a  miracle,  as  weak  and  superstitious  minds 
 "  are  apt  to  do,  to  the  prayers  of  the  living  or  the  inter- 
 "  cessions  of  the  dead,  is  Avliat  neither  sound  reason  nor  true 
 "  religion  will  justify  -"*."  Of  exorcisms,  that  certain  circum- 
 stances "  concerning  the  speeches  and  confessions  of  the 
 "  devils,  their  answering  to  all  questions,  owning  themselves 
 "  to  be  wicked  spirits,  &c.  .  .  .  may  not  im])robably  be  ac- 
 "  coimted  for,  either  by  the  disordered  state  of  the  patient, 
 "  answering  wildly  and  at  random  to  any  questions  proposed, 
 "  or  by  the  arts  of  imposture  and  contrivance  between  the 
 "  pai'ties  concerned  in  the  act  y."  And  of  \isions :  "  To 
 "  declare  freoly  what  I  think,  whatever  ground  there  might 
 "  be  in  those  primitive  ages  either  to  reject  or  to  allow  the 
 "  authority  of  those  visions,  yet  from  all  the  accounts  of  them 
 "  that  remain  to  us  iu  these  days,  there  seems  to  l)c  the 
 "  greatest  reason  to  suspect  that  they  were  all  contrived,  or 
 "  authorized  at  least,  Ijij  the  Icadinr/  men  of  the  Clivrrh^" 
 
 "  Page  23().  *    ra<!;e  82. 
 
 *  Page  79.  »  Page  M'9. 
 
XC  ON  THE   STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 Sucli  then  is  the  opinion  of  Christian  Apologists  concerning 
 the  nature  of  those  mu'acles  to  which  our  Lord  mainly  en- 
 trusted the  cause  of  His  sacred  truth ;  for  however  great  the 
 differences  may  be  between  the  Scripture  and  Ecclesiastical 
 miracles  viewed  as  a  Avhole^  so  far  is  certain,  that  the  actual 
 and  immediate  instruments  by  w^hich  the  world  was  con- 
 vinced of  the  Gospel  were  those  which  these  writers  distinctly 
 discredit  as  of  an  ambiguous  and  suspicious  character.  And 
 if  it  be  asked,  whether  after  all  such  mu'acles  are  not  sus- 
 picious, whatever  be  the  consequence  of  admitting  it,  I 
 answer,  that  they  are  suspicious  to  read  of,  but  not  to  see. 
 The  particular  circumstances  of  an  exorcism,  which  no  nar- 
 rative can  convey,  might  bring  home  to  the  mind  a  conviction 
 that  it  was  a  Divine  work,  quite  sufficient  for  conversion; 
 and  much  more  a  number  of  such  awful  exhibitions.  Ge- 
 neralized statements  and  abstract  arguments  are  poor  repre- 
 sentations of  fact ;  but  as  they  are  used  to  serve  the  purpose 
 of  those  who  would  disparage  Saints,  it  is  necessary  to  shew 
 that  they  can  be  turned  by  unbelievers  as  plausibly,  but  as 
 sophistically,  against  Apostles. 
 
 To  proceed :  the  same  words  of  our  Saviour  which  have  intro- 
 duced these  remarks  in  defence  of  the  nature  of  the  Ecclesi- 
 astical gifts,  will  suggest  an  explanation  of  certain  difficulties 
 in  the  mode  of  their  exercise.  Christ  says,  first,  "  He  that  be- 
 "  heveth  shall  be  saved  f  and  then,  "  these  signs  shall  follow 
 "  them  that  believe."  Here  it  is  obvious  to  remark,  that  the 
 power  of  working  miracles  is  not  promised  in  these  words  to 
 the  preachers  of  the  Gospel  merely,  but  to  the  converts  ^.     It 
 
 "  "  Nee  enim  praedicantes  ilia  secu-  taken  for  granted  by  St.  Bernard,  that 
 
 "  tura  signa  pollicetur,  sed  credentes ;  he   thinks  it  necessary  to   answer  the 
 
 "nee  eos  qui  jam  antea  credidissent,  objection  why  "eredentes"  did  not  work 
 
 "  sed  qui  essent  postea  delude  credi-  miracles  in  his  day  :  "  Quis  enim  ea, 
 
 "  turi.     Responditque  eventus  accura-  "  quae  in  pr£Esenti  loco  scripta   sunt, 
 
 "  tissime  ;    conversis   enim,   non    con-  "  signa  videtur  habere  credulitatis,  sine 
 
 "  versoi'ibus,  gratias  illas  donatas  esse  "  qua    nemo    poterit   salvari,   quoniam 
 
 "  constat  de  quibus  legimus  in  primis  "  qui  non  crediderit  coudemnabitur  ?  et 
 
 "  Ecclesiarum  conversionibus."  Dodw.  "  sine  fide  impossibile  est  placere  Deo." 
 
 in  Iren.  Dissert,  ii.  28.    This  is  so  fully  Serm.  1.  de  Ascens.  2.   He  answers  to  the 
 
or  THE   ECCLKSIASTICAL  .M  I  KACI.KS. 
 
 XCL 
 
 is  not  said,  "  Prcacli  the  Gospel  to  every  creature,  and  these 
 "  signs  shall  follow  3'our  preaching,"  but  "  these  signs  shall 
 "  follow  tlicm  tliat  believe,"  the  same  persons  to  whom  salva- 
 tion is  promised  in  the  verse  preceding''.  And  further,  whereas 
 final  salvation  is  there  represented  as  a  personal  gift,  the  gift 
 of  miracles  is  not  granted  here  to  "  hua  that  belicveth," 
 but  to  ''  them  that  believe."  And  the  particular  word  used, 
 which  our  version  translates  "  follow,"  suggests  or  encourages 
 the  notion  that  the  miracles  promised  were  to  attend  upon  or 
 to  be  collateral  tvith  their  faith,  as  general  indications  and 
 tokens  <= ;  not  that  they  were  to  be  the  result  of  every  act  of 
 faith  and  in  every  pci'son,  Init  that  on  the  whole,  where  men 
 were  united  together  by  faith  in  the  Name  of  Christ,  there 
 miracles  would  also  be  Avrought  by  Him  who  was  "  in  the 
 "  midst  of  them."  Thus  the  gift  was  rather  in  the  Cluuch 
 than  of  the  Cluu'ch. 
 
 An  important  text  already  quoted  teaches  us  the  same 
 
 question  as  St.  Gregory  does  in  the 
 passage  quoted,  supr.  p.  xl.  making  tlic 
 miracles  now  wrought  by  the  faithful 
 to  be  moral  ones.  Kuinoel  says  :  "  Per 
 "  Tovs  iriaTevovTis  non  oiiines  Christi 
 "  scctatores  intelligendi  sunt,  nam  non 
 "  omncs  Christian!  ejusmodi  miracula 
 "  patrabant,  qualia  hoc  loco  descri- 
 "  buntur,  sed  agit  Christus  hoc  loco  ut 
 "  locis  parallelis,  Luc.  21',  i-S.  John 
 "  20,  19.  cum  legdlis  stii.i,  atque  adeo 
 "  significantur  imprimis  Apostoli,  et 
 "  pra?tcr  eos  alios  tunc  temjioris  pr.T- 
 "  sentes,  qui  hand  dubie  i-  numcro 
 "  septuaginta  discipulorum  erant.  Wd. 
 "  Luc.  2K  :i3.  coll.  Luc.  10,  1 ;  9.  17. 
 "  Etiam  infra  v.  20.  diserfi!  conmie- 
 "  moratur  iKuvoi,  illi  Cliristi  discipuli, 
 "  (juibus  ea  dixit,  qu;e  hoc  loco  le- 
 "  guntur,  et  ad  hos  ar]fi(7a  referuntur. 
 "  Monuit  pra'terea  Storrius  articulinn 
 "  rois  suepe  rertos,  quosdtim,  non  omnes 
 "  universos  significarc.  Vid.  Luc.  18. 
 "  15.  coll.  Marc.  10,  13.  Matt.  21,  3  t. 
 "  3G.  27,  02.  2S,  12.  Insignivit  autem, 
 "  ut  opinor,  Cliristus  di>cipu]os  suos, 
 "  futures  religionis  sua?  doctores,  tunc 
 "  temporis  jira^sentes,  voce  to?s  -iriartv- 
 "  aacTi,  quoniam  paulo  ante  eorum  in- 
 "  credulitatem  vituperarnt."  In  loc. 
 This  is  such  strange  reasoning,  that  it 
 
 is  the  best  argument  for  shewing  how 
 futile  the  attempt  is  to  wrest  our  Lord's 
 words  from  their  plain  meaning.  The 
 elder  school  of  Protestants  was  more 
 candid.  "  Non  omnibus  onmia,"  says 
 Giotius,  "  ita  tamen  ut  cuilibct,  ut 
 "  oportet,  crcdcnti,  aliqua  tunc  data  sit 
 "  admirabilis  facultas,  quae  se  nou 
 "  semper  quidem,  sed  data  occisione, 
 "  explicarut." 
 
 ''  Sulpitius  almost  grounds  liis  de- 
 fence of  St.  Martin's  miracles  on  the 
 antecedent  force  of  this  text.  He  says 
 of  tliose  who  deny  them,  "  nee  Martino 
 "  in  hac  jiarte  detrahitur,  setl  fidei 
 "  Evangelii  derogatur.  Nam  cum  Do- 
 "  minus  ipse  tcstatus  sit  istiusmodi 
 "  opera,  (iu;e  Martinus  implevit,  ab 
 "  onmibus  fidelibus  esse  facienda,  qui 
 "  Martinum  non  credit  ista  fecisse,  non 
 "  credit  Christum  iota  dixisse."  Dial.  i. 
 
 '■  "iyfixuaTuvratrapaKoKouOriati.  "Ste- 
 "  phanus  in  Thes.  jwi'c  citat  ex  Dios- 
 "  coride  in  jira-f  lib.  (i.  to  TiapaKoXov- 
 "  BovvTa  at)fif7a  tKacmf  tHiv  (papudKUV." 
 Raphel.  .\nnot.  in  loc.  Vid.  ibid,  in 
 Luc.  i.  3.  In  the  last  words  of  the 
 Gospel  where  the  "signs  following" 
 are  wrought  by  the  .ipnsllei,  and  in  rnn- 
 firmntiitii,  the  word  is  iiraKo\ovPovrrut>. 
 
XCll  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 tiling :  "  I  will  pour  out  jNIy  Spirit  upon  all  flesli,  and  your 
 "  sons  and  your  daughters  sliall  propliesy^  your  old  men  shall 
 "  dream  dreams^  your  young  men  shall  see  "visions ;  and  also 
 "  upon  the  servants  and  upon  the  handmaids  in  those  days, 
 "  will  I  pour  out  My  Spii'it."  The  young,  the  old,  the  bond 
 and  the  free,  all  flesh,  all  conditions  of  men,  were  to  be  the 
 recipients  of  the  miraculous  illumination  of  the  Gospel,  The 
 event  exactly  accomphshed  the  prediction.  In  the  very  open- 
 ing of  the  New  Dispensation  not  only  Zacharias  the  Priest, 
 but  Mary  the  young  maiden,  Elizabeth  the  matron,  Anna 
 the  widow  of  fourscore  and  four  j^ears,  and  just  and  aged 
 Simeon,  were  inspired  to  bear  witness  to  it.  Again,  in  the 
 Book  of  Acts,  while  Peter  was  preaching  to  Cornelius,  "  the 
 "  Holy  Ghost  fell  on  all  them  which  heard  the  word."  At 
 Ephesus,  when  St.  Paul  had  laid  his  hands  on  John's  dis- 
 ciples, the  Holy  Ghost  came  on  them,  "  and  all  the  men  were 
 "  about  twelve."  Moreover,  we  hear  of  St.  Philip's  "  four 
 "  daughters,  virgins  which  did  prophesy."  And  the  disorders 
 of  the  Clim'ch  of  Corinth  plainly  shew  that  the  miraculous 
 gifts  were  not  confined  to  one  or  two  principal  persons  of  high 
 station  or  spiritual  attainments,  but  were  "  dispersed  abroad'^ 
 with  a  bountiful  hand  over  all  the  faithful.  The  same  in- 
 ference may  be  drawn  from  St.  Peter's  direction,  "  As  every 
 "  man  hath  received  the  gift,  even  so  minister  the  same  one 
 '^  to  another,  as  good  stewards  of  the  manifold  grace  of  God." 
 Such  is  the  Scripture  account  of  the  bestowal  of  the  mi- 
 raculous powers  in  the  Apostolic  age ;  and  it  serves  to  remove 
 some  misapprehensions  and  objections  which  haA^e  been  made 
 to  their  exhibition  as  instanced  in  the  times  that  followed. 
 
 For  instance,  there  seems  a  fallacy  in  the  mode  in  which 
 a  phrase  is  iised,  which  often  occurs  in  the  controversy.  It 
 has  been  contended,  that  there  is  no  "  standing  gift  of  mi- 
 racles" in  the  Church;  and  then  concluded,  that  therefore  no 
 manifestation  of  Divine  Power  takes  place  in  it  but  those 
 
OF  Till;   ECCLESIASTICAL   MIKAC  LKS.  Xciii 
 
 rare  and  solemn  interpositions  which  wc  hiivc  reason  to  tliink 
 actually  occur  even  in  heathen  countries.     "  The  position 
 "  which  I  affirm,"  says  :Mid(llcton,  ''  is  that  after  the  days  of 
 "  the  Apostles,  no  stand'uig  poirer  of  miracles  was  continued 
 "  to  the  Church,  to  which  they  might  perpetually  appeal  for 
 "  the  conviction  of  unbelievers.     Yet  all  my  antagonists  treat 
 "  my  argument  as  if  it  absolutely  rejected  every  thing  of  a 
 "  miraculous  kind,  whether  wrouglit  within  the  Church  by 
 "  the  agency  of  men,  or  on  any  other  occasion  by  the  imme- 
 "  diate  hand  of  God ''."     Now  there  is  an  ambiguity  in  the 
 word  "  power,"  according  as  wc  take  it  to  mean  a  capacity 
 committed  to  Christians  and  exercised  by  them,  or  a  Divine 
 Agency  generally  operating  in  the  Church  and  among  Chris- 
 tians, as  its  Almighty  Author  wills.     Middleton  denies  the 
 standing  power  in  its  former  sense ;  but  in  our  Lord's  pro- 
 mise, as  well  as  in  St.  Paid's  description  of  the  presence  of 
 the  Holy  Spirit  in  the  Church,  the  latter  is  the  prominent 
 idea.    Middleton  speaks,  just  after  the  passage  above  quoted, 
 of  "the  Church  having  no  standing  power  of  working''  mi- 
 racles,   and   elsewhere   of  a   ''  standing   power   of   loorking 
 "  mii-acles,  as  exerted  openly  in  the  Church,  for  the  comaction 
 "  of  imbehevers e,"     Again,  he  speaks  of  the  ''opinion  that 
 "  after  the  days  of  the  Apostles,  there  resided  still  in  the 
 "  primitive  Church,  through  several  successive  ages,  a  Divine 
 "  and  extraordinary  power  of  ivorking  miracles,  which  was  fre- 
 "  quently  and  openly  exerted,  in  confirmation  of  the  truth  of 
 "  the  Gospel,  and  for  the  conviction  of  unbelievers  ^"     In 
 like  manner  Douglas  says  of  ^Middleton,  that  ''  his  Free  In- 
 "  quiry  is  not,  whether  any  miracles  were  performed  after 
 "  the  times  of  the  Apostles,  but  whether,  after  that  period 
 "  miraculous  powers  subsisted  in   the  Cluu-ch ;   not  whether 
 "  God  interposed  at  all,  but  Avhether  lie  interposed  by  makiii"- 
 
 **  Vindic.  p.  32.  as  quoted  by  Douglas,  '  Introd.  Disc,  init ;  but  Pref.  p.  xxxii. 
 
 P-  221".  he  speaks  more  to  the  purpose. 
 
 *    Inquiry,  p.  9. 
 
XCIV  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 "  use  of  men  as  His  instruments  s."  Here  he  makes  "  the 
 "  subsistence  of  miraculous  powers"  equivalent  Avith  "  the  in- 
 "  strumentality  of  men  in  their  operation ;"  meaning  by  the 
 latter  the  conscious  exercise  of  them  by  inspired  persons  in  proof 
 of  a  Divine  mission^  as  a  former  passage  of  his  work  shews  ^\ 
 The  present  Bishop  of  Lincoln  takes  the  same  view  of  the 
 controversy,  obser\dng  that  Midclleton's  object  "was  to  prove, 
 "  that,  after  the  Apostolic  age,  no  standing  poiver  of  working 
 "  miracles  existed  in  the  Church,  that  there  was  no  regular 
 "  succession  of  favoured  individuals  upon  whom  God  conferred 
 "  supernatural  powers,  which  they  could  exercise  for  the  benefit 
 "  of  the  Church  of  Christ,  whenever  their  judgment,  guided 
 "  by  the  influence  of  the  Holy  Spirit,  told  them  that  it  was 
 "  expedient  so  to  do  ^"  Certainly,  if  this  is  what  Middleton 
 set  about  to  do,  he  had  not  a  difficult  task  before  him. 
 
 Yet  Lord  Barrington,  before  Middleton,  had  implied  that 
 the  question  lay  between  the  same  two  issues.  "  There  can- 
 "  not  be  much  doubt,"  he  says,  "  of  these  gifts  lasting  as 
 "  much  longer  as  the  oldest  of  those  lived  to  whom  St.  John 
 "  imparted  them  .  .  .  Irenseus,  speaking  of  the  prophetic 
 "  gifts,  mentions  the  gift  of  tongues  and  the  discernment  of 
 "  spirits.  And  that  these  did  not  last  longer,  seems  to 
 "  have  been  the  case  in  fact,  since  Irenseus,  who  died  about 
 "  the  year  190,  in  a  very  old  age,  speaks  of  his  having  seen 
 "  these  gifts,  but  says  nothing  of  his  own  having  them  ^^." 
 That  is,  he  makes  no  medium  between  a  definite  transmission 
 of  the  gift  from  Christian  to  Christian  by  imposition  of  hands 
 or  similar  formal  act,  such  as  would  involve  Irenaeus's  own 
 possession  of  it,  and  on  the  other  hand  the  utter  failure  of  it. 
 Irenaeus  saw  the  gift,  he  had  it  not,  therefore  it  was  failing 
 in  his  time ;  else  he  would  have  had  it. 
 
 "NVliat  Ecclesiastical  history  rather  inculcates  is  the  doctrine 
 
 ^  Page  224.  '  Kaye's  Tertull.  p.  lOi. 
 
 '■  Page  216.  ^   Vol.  i.  p.  222.  ed.  1828. 
 
OF  Till:   ECCLESIASTICAL  MIRACLES.  XCV 
 
 of  an  abiding  presence  of  Divinity  such  as  dwelt  upon  the  Ark, 
 slicwing  itself  as  it  would,  and  when  it  would,  and  witliout  fixed 
 rides ;  wiiich  was  seated  primarily  in  the  body  of  Christians, 
 and  manifested  itself  sometimes  in  persons,  sometimes  in 
 places,  as  the  case  might  be,  in  saintly  men,  or  in  "  babes  and 
 "  sucklings,"  or  in  the  very  stones  of  the  Temple ;  which  for  a 
 while  was  latent,  and  then  became  manifest  again,  which  to 
 some  persons^  i)laccs,  or  generations  was  an  evidence,  and  to 
 others  was  not'.  The  ideas  of  "regular  succession,"  con- 
 scious "exercise"  of  power,  objects  deliberately  contem- 
 plated, discretionary  use  of  a  gift,  and  the  like,  are  quite 
 foreign  to  a  theory  of  miraculous  agency  of  this  kind ;  vet 
 it  cannot  be  denied  that  in  one  sense  such  an  appointment 
 may  be  called  a  "  standing  power,"  and  that  it  is  very  much 
 more  than  such  rare  "  intei-positions  of  Providence,"  and 
 "  miracles  of  invisible  agency,"  as  the  above  writers  seem  to 
 consider  the  only  alternative  to  the  admission  of  a  discre- 
 tionary, and  conscious,  and  transmitted  gift. 
 
 The  Ark  was  a  standing  instrument  of  miraculous  opera- 
 tion, yet  it  did  not  send  forth  its  ^irtue  at  all  times,  nor  at 
 the  will  of  man.  What  was  the  nature  of  its  mysterious 
 powers  we  leai'u  from  the  beginning  of  the  first  Book  of 
 Samuel ;  where  we  read  of  it  first  as  stationed  in  the  temple 
 and  the  Almighty  speaking  from  it  to  the  child  Samuel; 
 
 '  Dodwcll  has  a  theory,  which  agrees  "  raculis.     Trajano    Imperante    novas 
 
 with  what  is  said  in  the  text,  except  that  "  Evanfjelii  propajjandi  causa  suscei)tas 
 
 he  applies  it  only  to  the  first  ages,  that  "  expeditiones    nieinorat    Kusebius,    et 
 
 miracles    abounded   or  became    scarce  "  (luidem  id  nova  Dei  conntantc  gratia 
 
 according  to  the  need,  the  conversion  "  atcjue  awtfyytia.     Ortis  jam  sub  Ha- 
 
 of  the  nations  being  the  chief  object.  "  driano  Ilaeretici-,  unde  factum  est  ut 
 
 "  Promisit  Dominus  majora  editurum,  "  miracula      iniideliuin      hrereticorum 
 
 "  qui  in  ilium  postea  crediderit,  mira-  "  causa  pra'Standa  fuerint  etiam  et  ipsa 
 
 "  cula  quani  qua>  ipse  Dominus  ediderit.  "  frequentiorn.      A    Marci    temporibus 
 
 "  Quod    ego    facile    moderandum   esse  "  deficere    ca?perunt,    ciim    nullas   aut 
 
 "  concessero,  ut  et  de  certis  Evangelii  "  raras  admoduin   per   ca    sa?cula  ex- 
 
 "  propagaiuli  temporibus  promissio  ilia  "  peditionesobirent  C'hristiani  adgentes 
 
 "  fuerit  intelligcnda.     Sed  nee  ita  ad-  "  ex  professo  convertendas  ;  satis  tamen 
 
 "  impleta    est   quin    superesset   adhue  "  liberalem  adhuc  fuisse  Deum  multa 
 
 "  satis    amplus    locus    futuris    postea  "  ostendunt,"  &c.  \c.   Dissert,  in  Ira?n. 
 
 "  conversionibus,  futurisque   adco  mi-  ii.  28 — 1.3.  &c. 
 
XCVl  ON  THE  STATE  OF  THE   ARGUMENT  IN  BEHALF 
 
 next  it  is  taken  in  battle  by  the  Philistines ;  but  next^  when 
 it  is  set  up  in  the  house  of  Dagon^  the  idol^  without  visible 
 cause,  falls  down  before  it  and  its  worshippers  are  smitten. 
 Next,  the  cattle  which  are  yoked  to  it  are  constrained  against 
 their  natural  instinct  to  carry  it  back  to  Israel.  And  then 
 the  men  of  Bethshemeth  are  smitten  for  looking  into  it. 
 Was  there  or  was  there  not,  tlien,  a  standing  power  of  mira- 
 cles in  the  Jewish  Church  ?  There  was  not,  in  the  sense  in 
 which  Middleton  understands  the  phrase ;  there  Avas  no 
 "  regular  succession"  of  "individuals"  who  exercised  super- 
 natural gifts  with  a  diA^inely  enlightened  discretion ;  even  the 
 Prophets  were  not  such  a  body;  yet  the  Di\dne  Presence 
 consisted  in  much  more  than  an  occasional  and  extraordinary 
 visitation  or  intervention  in  the  course  of  events.  That  such 
 too  should  be  the  natiu'e  of  the  presence  in  the  Clu'istian 
 Church  is  at  least  quite  consistent  with  the  tenor  of  the 
 New  Testament ;  and  is  almost  imphed  when,  in  the  text 
 which  has  given  rise  to  these  remarks,  our  Lord  bestows 
 its  miraculous  manifestations  upon  the  body  at  large.  The 
 supernatural  glory  might  abide,  and  yet  be  manifold,  vari- 
 able, uncertain,  inscrutable,  uncontrollable,  like  the  natm'al 
 atmosphere  ;  dispensing  gleams,  shadows,  traces  of  Almighty 
 Power,  but  giving  no  such  clear  and  perfect  vision  of  it  as 
 one  might  gaze  upon  and  record  distinctly  in  its  details  for 
 controversial  purposes.  Thus  we  are  told,  "the  wind  bloweth 
 "  where  it  listeth  ;"  "  a  little  while  and  ye  shall  not  see  Me 
 "  and  again  a  little  while  and  ye  shall  see  Me  ;"  "  their  eyes 
 "  were  holden,"  and  "  they  knew  Him,  and  He  vanished ;" 
 "  suddenly  there  came  a  sound  from  heaven ;"  "  when  they 
 "  had  prayed,  the  place  was  shaken  where  they  were  assembled 
 "  together  ;'^  "  all  these  worketh  that  One  and  the  selfsame 
 "  Spirit,  dividing  to  every  man  severally  as  He  will."  At 
 one  time  our  Lord  connects  the  gifts  with  special  hohness, 
 as  when  He  says  that  certain  exorcisms  require  "  prayer  and 
 
OF  THE   ECCLESIASTICAL   .MIUACLES.  XCVU 
 
 *'  fasting;"  at  another  lie  allows  it  to  the  reprobate,  as 
 Mhen  lie  says  that  those  M'honi  He  never  knew  \vill  in  tiie 
 last  day  appeal  to  the  wonderful  works  they  did  in  His 
 Name.  At  one  time  St.  Paul  in  evidence  of  his  Divine 
 mission  says,  "Tiiily  the  signs  of  an  Apostle  were  wrought 
 "  among  you ;"  at  another  he  seems  to  ascribe  the  power  to 
 un  imposture,  "  though  an  Angel  from  heaven  pi'cach  any 
 "  other  Gospel  unto  you,  let  him  be  accursed." 
 
 Another  difficulty  which  the  text  in  question  enables 
 us  to  meet  is  the  indiscriminate  bestowal  of  the  miraculous 
 gift,  as  we  read  of  it  in  Ecclesiastical  history.  Its  being  in 
 the  Church  not  of  the  Church,  implies  this  ajiparent  disorder 
 and  want  of  method  in  its  manifestations,  as  has  been  already 
 observed.  Yet  INIiddleton  objects,  speaking  of  the  Fathers, 
 "  none  of  these  venerable  Saints  have  any  where  affirmed, 
 "  that  either  they  themselves,  or  the  Apostolic  Fathers  before 
 "  them,  were  endued  with  any  power  of  working  miracles, 
 "  but  declare  only  in  general,  that  such  powers  were  actually 
 "  subsisting  in  their  days  and  openly  existed  in  the  Church  ; 
 "  that  they  had  often  seen  the  wonderful  effects  of  them ; 
 "  and  that  every  body  else  might  sec  the  same,  whenever  they 
 "  pleased ;  but  as  to  the  persons  who  wrought  them,  they 
 "  leave  us  strangely  in  the  dark ;  for  instead  of  specifying 
 "  names,  conditions,  and  characters,  their  general  style  is, 
 "  such  and  such  works  are  done  among  us  or  by  us ;  by  our 
 "people;  by  a  few;  by  many;  by  our  exorcists;  by  igno- 
 *'  rant  laymen,  women,  boys,  and  any  simple  Cliristian  what- 
 "  soever"'."  That  is,  his  objection  is  against  the  very  idea  of 
 a  gift,  committed  to  the  body  of  the  Church,  or  abiding  in  the 
 Church.  Objectors  are  hard  to  please ;  sometimes  they  imply 
 dislike  of  the  notion  of  the  gift  as  delegated  to  a  ministerial 
 succession  and  formally  transmitted  from  individual  to  in- 
 dividual, and  then,  on  the  contrary,  of  its  bidouging  to  the 
 
 "■   P.i-ro-2-2. 
 
XCVm         ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 Church  itself  without  the  intervention  of  rites  of  appropria- 
 tion or  definite  recipients  :  what  is  this  but  saying  that  they 
 will  not  entertain  the  notion  of  a  continuance  of  miracles  at 
 all?  As  to  Middleton's  objection,  it  seems  directed  against 
 the  prophetic  anticipation  of  the  times  of  the  Gospel  made  to 
 the  Jews,  as  quoted  already,  that  "  their  sons  and  daughters 
 "  should  prophesy,  their  young  men  see  visions,  and  their  old 
 "  men  dream  dreams,"  quite  as  much  as  against  any  seeming 
 incongruities  and  anomalies  which  are  found  in  the  early 
 Church. 
 
 Middleton's  complaint,  that  the  Fathers  do  not  themselves 
 profess  a  miraculous  gift,  is  echoed  by  Gibbon.  "  It  may  seem 
 "  somewhat  remarkable,"  he  says,  that  "  Bernard  of  Clair- 
 "  vaux,  who  records  so  many  miracles  of  his  friend  St.  Ma- 
 "  lachi,  never  takes  any  notice  of  his  own,  which,  in  their 
 "  turn,  however,  are  carefully  related  by  his  companions  and 
 "  disciples.  In  the  long  series  of  Ecclesiastical  history,  does 
 "  there  exist  a  single  instance  of  a  Saint  asserting  that  he 
 "  himself  possessed  the  gift  of  miracles'^?"  The  concluding- 
 question  concerns  our  present  subject,  though  St.  Bernard 
 himself  is  far  removed  from  the  period  of  history  on  which 
 we  are  engaged.  I  observe  then,  first,  that  it  is  not  often 
 that  the  gift  of  miracles  is  even  ascribed  to  a  Saint  o.  In 
 many  cases  miracles  are  only  ascribed  to  their  tombs  or  rehcs ; 
 or  when  miracles  are  ascribed  to  them  when  living,  these  are 
 but  single  and  occasional,  not  parts  of  a  series.  Moreover, 
 they  are  commonly  what  Paley  calls  tentative  miracles,  or 
 
 "  Ch.  XV.  note  s.  "  ab   Ecclesia   canonizandi,   miraculis 
 
 "    "Hoc  iutercedit  discvimen   inter  "  post  obitiim  indigeant.  ..  Cum  mil]a 
 
 "  sanctos  antiqui  et  Novi  Testamenti,  "  [S.   Joannes    B.]    in    vita   miracula 
 
 "  qnod  Devis,  intercessione  Sanctorum  "  fecisset,   putavit  Herodes  eum   post 
 
 "  V.  T.,  miracula  operari  dignatus  est  "  suam  in  Christo  resurrectioneni  mi- 
 
 "  SEppius  in  vita,  et  rarius  i)ost  obitnm  "  racula  fuisse  editurum,  '  Ait  pueris 
 
 "  eorum;  et  quoad  Sanctos  N.  T.  saepius  "  '  suis,  Hie  est  Joannes  Baptista,  &c. 
 
 "  post  obitum  et  rarius  in  vita  ipsorum;  "  '  et  ideo  virtutes  operantur  in  eo.' " 
 
 "  ciini  Sancti  V.  T.  utpote  a  Deo  ipso  Bened.    xiv.    de  Canon.    Sanct.    iv.    ], 
 
 "  canonizati,    miraculis    post    obitum  §  26. 
 "  non  indigcrent ;  sancti  autem  N.  T. 
 
OP  THE  ECCLESIASTICAL  MIRACLES.  XCIX 
 
 some  out  of  many  which  have  been  attempted,  and  done 
 accordingly  Avithout  any  previous  confidence  in  tljcir  power  to 
 effect  tlicm.  Moses  and  Elijah  could  predict  the  result;  but 
 the  miracles  in  question  were  scarcely  more  than  experiments 
 and  trials,  even  though  success  had  been  granted  them  many 
 times  before  P.  Under  these  circumstances,  how  could  the 
 individuals  who  wrought  them  appeal  to  them  themselves  ?  It 
 was  not  till  afterwards,  when  their  friends  and  disciples  could 
 calmly  look  back  upon  theLr  life,  and  review  the  various 
 actions  and  providences  Mhich  occurred  in  the  course  of  it, 
 that  they  would  be  able  to  put  together  the  scattered  tokens 
 of  DiA-inc  favour,  none  or  few  of  which  might  in  themselves  l)c 
 a  certain  evidence  of  a  miraculous  power.  As  well  might  we 
 expect  men  in  their  lifetime  to  be  called  Saints,  as  workers 
 of  miracles.  But  this  is  not  all;  the  objection  serves  to 
 suggest  a  very  observable  distinction  which  holds  between  the 
 conduct  of  those  whose  miracles  are  designed  to  be  evidence 
 of  the  truth  of  religion,  and  of  others  though  similarly  gifted. 
 The  Apostles,  for  instance,  did  their  miracles  openly,  because 
 they  were  intended  to  be  instruments  of  conversion;  but 
 when  the  supernatural  Power  took  up  its  abode  in  the 
 Church,  and  manifested  itself  as  it  would,  and  not  for  de- 
 finite objects  which  it  signified  at  the  time  of  its  manifesta- 
 tion, it  coiild  not  but  seem  to  imply  some  personal  pri\ilege, 
 when  seen  in  an  indiWdual,  who  would  in  consequence  be  as 
 little  inclined  to  proclaim  it  aloud  as  to  make  a  boast  of  his 
 graces. 
 
 The  same  peculiarity  in  the  gift  will  also  account  for  that 
 deficiency  in  the  evidence,  and  other  unsatisfactory  circum- 
 
 i"  The  present  Bisliop  of  London  ar-  "  and  if  so,  we  may  safi-li/  infer  that 
 
 pues  from  Origen's  expression,  ots  6  "  where  they  did  succeed,  they  were  to 
 
 6(bs    Pov\(Tai,    (vid.    p.    ciii.    note  q),  "  be  ascribed  to  the  oniiiiart/  means  of 
 
 "  that    the    attempts,    wliich  no   doubt  "  healing  under  the  Divine  blessing." 
 
 "  were  made  to  eflect  miraculous  cures  Bishop    Hlomfield's   Scnnons,    p.    l.il. 
 
 "  were   not   always    successful  ;"    vid.  I  cannot  follow  his  Lordship  in  calling 
 
 Athan.  v.    Ant.    .'56,    wliere    this   very  this  inference  a  safe  one. 
 thing  is  confessed  :  then  he  continues  : 
 
C  ON  THE  STATE  01'  THE  ARGUMENT  IN  BEHALF 
 
 stances  of  a  like  natui'e  Avliich  have  already  been  spoken  of. 
 Since  tlie  Divine  manifestation  was  arbitrary,  the  testimony 
 would  necessarily  be  casual.  What  else  could  be  expected  in 
 the  cases  of  occurrences  of  which  there  was  no  notice  before- 
 hand, and  in  many  cases  no  trace  after,  and  where  we  are 
 obliged  to  be  contented  with  such  witnesses  as  happened  to 
 be  present,  or,  if  they  cannot  be  found,  with  the  mere  report 
 which  has  circulated  from  them  ?  and  when  perhaps,  as  was 
 noticed  in  the  last  paragraph,  the  principal  parties  felt  it  to 
 he  wrong  to  coui"t  publicity,  after  oiu*  Lord's  pattern,  and 
 perhaps  shrank  from  examination  ?  "  There  is  no  man,"  said 
 His  brethren  to  Him,  "  that  doeth  any  thing  in  secret,  and 
 "  he  himself  seeketh  to  be  known  openly ;  if  Thou  do  these 
 "  things,  shew  Thyself  to  the  world."  In  our  Lord's  own 
 case  there  was  a  time  for  concealment,  and  a  time  for  display ; 
 and  as  it  was  a  time  for  evidence  when  miracles  were  wrought 
 by  the  Apostles,  so  afterwards  there  was  a  time  for  other 
 objects  and  other  uses,  when  miracles  were  wrought  tlu-ough 
 the  Church ;  and  as  our  Lord's  miracles  were  true,  though  the 
 Jews  complained  that  He  "  made  them  so  long  to  doubt,"  so 
 it  is  no  disproof  of  the  miracles  of  the  Church,  that  those 
 who  do  not  wish  them  true  have  room  to  criticise  the  character 
 or  the  matter  of  the  testimony  which  at  this  day  is  offered  in 
 their  behalf. 
 
 One  more  remark  is  in  point.  Middleton  in  the  extract 
 above  quoted  finds  fault  with  the  Fathers  for  "  declaring  only 
 "  in  general"  that  miracles  continued,  that  they  had  seen 
 them  themselves,  and  that  any  one  else  might  see  them  who 
 would,  while  they  made  no  attempt  to  specify  the  names, 
 conditions,  and  characters,  of  the  persons  working  them.  Yet 
 surely  this  is  but  natural,  if  such  miracles  were  as  frequent 
 as  Ecclesiastical  history  represents.  Instead  of  its  being  an 
 objection  to  them,  it  is  just  the  state  of  things  Avhich  must 
 necessarily  follow,  supposing  they  were  such  and  so  Avrought  as 
 
or  THE   ECCLESIASTICAL   MIRACLES.  CI 
 
 is  described.  When  wc  arc  spcakinj^  of  what  is  obvious,  and 
 aUowed  on  all  hands,  we  do  not  '^o  al)ont  to  prove  it.  AVc 
 only  argne  when  there  is  donbt ;  we  only  consnlt  doennients, 
 and  weigli  evidence,  and  draw  ont  proofs,  when  we  are  not 
 cyc-witncsscs.  If  the  Fathers  had  seen  miracles  of  hcaliiif^  oi- 
 exorcisms  not  nnfretpiently,  and  were  writing  to  others  who 
 had  seen  tlic  Hkc,  they  wonld  nse  the  confident  yet  vagnc 
 language  whicli  we  actually  find  in  their  accounts.  The 
 state  of  the  testimony  is  but  in  keeping  with  the  alleged 
 facts. 
 
 For  instance  St.  Justin  speaks  of  the  Incarnation  as  having 
 taken  place  "  for  the  sake  of  behevers,  and  for  the  overtlirow 
 "  of  evil  spirits ;"  "  and  you  may  know  this  now,''  he  con- 
 tinues, "from  what  passes  before  your  eyes;  for  many  de- 
 "  moniacs  all  over  the  world,  and  in  your  own  metropolis, 
 "  whom  none  other  exorcists,  conjurers,  or  sorcerers  have 
 "  cured,  these  have  many  of  our  Christians  cured,  adjuring 
 "  by  the  Name  of  Christ,  and  still  do  cure."  Again  :  "With 
 "  us  even  hitherto  are  prophetical  gifts, //om  which  you  Jews 
 "  ouglit  to  gather  that  what  formerly  belonged  to  your  race  is 
 "  transferred  to  us ;"  jind  soon  after,  (pioting  the  passage  from 
 the  prophet  Joel,  he  adds,  "  and  with  us  7nay  be  seen  females 
 "  and  males  with  gifts  from  the  Spirit  of  God."  And  St. 
 Ii'cnajus ;  "  In  His  Nsime  His  true  disciples,  receiving  the 
 "  grace  from  Himself,  work  for  the  benefit  of  other  men,  as 
 "  each  has  received  the  gift  from  Him.  For  some  cast  ont 
 "  devils  certainly  and  truly,  so  that  oftentimes  the  cleansed 
 "  persons  themselves  become  believers  and  join  tlu-  Church. 
 "  Others  have  foreknowledge  of  tilings  future,  visions,  and 
 "  prophetical  announcements.  Others  by  imposition  of  hands 
 "  heal  the  sick  and  restore  them  to  health.  Moreover,  as  I 
 "  have  said,  before  now  even  the  dead  have  been  restored  to 
 "  life,  and  have  continued  with  us  for  many  years.  Indeed, 
 "  if  is;  not  possible  to  tell  the  nion'H'roi  gifts  which  the  Church 
 
CU  ON  THE  STATE  OF  THE  ARGUMENT  IN  BEHALF 
 
 "  throughout  the  world  has  received  from  God  in  the  Name 
 "  of  Christ  JesuSj  who  was  crucified  under  Pontius  Pilate,  and 
 "  exercises  day  by  day  for  the  benefit  of  the  nations,  neither 
 "  seducing  nor  taking  money  of  any/^  Shortly  before  he 
 observes,  that  the  heretics  could  not  raise  the  dead,  "  as  our 
 "  Lord  did,  and  the  Apostles  by  prayer;  and  in  the  brother- 
 "  hood  frequently  for  some  necessary  object,  (the  whole 
 "  Church  in  the  place  asking  it  with  much  fasting  and  sup- 
 "  plication,)  the  spirit  of  the  dead  has  returned,  and  the  man 
 "  has  been  granted  to  the  prayers  of  the  Saints."  And  again, 
 he  speaks  of  his  "  hearing  many  brothers  in  the  Church 
 "  who  had  prophetical  gifts,  and  spoke  by  the  Spirit  in  all 
 "  tongues,  and  brought  to  light  the  hidden  things  of  men  for 
 "  a  profitable  purpose,  and  related  the  mysteries  of  God." 
 And  in  like  manner  Tertullian  :  "  Place  some  possessed  person 
 "  before  your  tribunals;  any  Christian  shall  command  that 
 "  spirit  to  speak,  who  shall  as  surely  confess  himself  to  be  a 
 "  devil  with  truth,  as  elsewhere  he  will  call  himself  a  god 
 "  falsely  .  .  .  What  work  can  be  clearer  ?  .  .  .  there  will  be  no 
 "  room  for  suspicion ;  you  would  say  that  it  is  magic,  or  some 
 "  other  deceit,  if  yoiu'  eyes  and  ears  allowed  you,  for  what  is 
 "  there  to  urge  against  that  which  is  proved  by  its  naked 
 "  sincerity?"  Again,  Origen  speaks  of  persons  healing, 
 "  with  no  invocation  over  those  who  need  a  cure,  but  that 
 "  of  the  God  of  all  and  the  Name  of  Jesus,  with  some  nar- 
 "  rative  concerning  Him."  "  By  these,"  he  adds,  "  we,  too^ 
 "  have  seen  many  set  free  from  severe  complaints,  and  loss  of 
 "  mind,  and  madness,  and  numberless  other  such  evils,  which 
 "  neither  men  nor  de^dls  had  cured  ^." 
 
 '1  Justin.  Apol.  ii.  6.     Try  ph.  82,  88.  85.     "  tV   ''"oS  ov6ixaTos  taxw  Kai  ra 
 
 Iren.  H»r.  ii.  32.  §  4.  31.  §  2.  v.  6.  §  1.  "  Saifj.6i>ia    Tpe/xei."    ibid.    30.      "  ((pri, 
 
 TertuU.  Apol.  23.     Origen.  contr.  Cels.  "  SfSco^i  vyutv  i^ovaiav  Karairaruv  .   .   . 
 
 iii.  24'.     Vid.  also  Justin,  "  ol  Saifxovfs,  "  koI  fvu  ji/xe'is  ol  -KicTTi-uovres  to.  Sai- 
 
 "  oaov  fir'  avroTs  Tr]v  re  rov  Trarphs  koI  "  fiSviairavTo.,  k.t.X."  ibid.  76.    Spcak- 
 
 "  T^j/  ouToti  ToC  XP'^'^'oi'  e^ovaiap  (pvyelu  ing    of    tlie    ixadrjTevSfj.ii'oi,    S.    Justin 
 
 "  iretpwvrai."    Apol.  1.  40.     "  trav  Sat-  says,   that   being   enlightened  through 
 
 "  ij.6viov  (^opKi^6iJi.evov  viKcirai."  Tryph.  "  the    name    of  Christ,   each    has   his 
 
OF  TIIK   ECCT.ESIASTIC.VI,   MIUACLES. 
 
 (Ill 
 
 This  is  the  very  laiifiua^'C  wliicli  we  miv  accnstonK'd  to  use, 
 uhcu  facts  arc  so  notorious  that  the  uiim  dnbilandi  may  lairly 
 be  thrown  upon  tliose  who  question  them.  All  that  can  bo 
 said  is,  that  the  facts  arc  not  notorious  to  its;  certainly 
 not,  but  the  Fathers  MTote  for  contemporaries,  not  for  the 
 eighteenth  or  nineteenth  century,  not  for  modern  notions  and 
 theories,  for  distant  countries,  for  a  degenerate  people  and  a 
 disunited  Church.  They  did  not  foresee  that  evidence  would 
 become  a  science,  that  doubt  Avould  be  thought  a  merit,  and 
 disbelief  a  privilege ;  that  it  would  be  in  favour  and  conde- 
 scension to  them  if  they  were  credited,  and  in  charity  that 
 they  w^cre  accounted  honest.  They  did  not  feel  that  man 
 was  so  self-sufficient,  and  so  happy  in  his  prospects  for  the 
 future,  that  he  might  reasonably  sit  at  home  closing  his  ears 
 to  all  reports  of  Divine  interpositions  till  they  were  actually 
 brought  before  his  eyes,  and  faith  was  superseded  by  sense  ; 
 they  did  not  so  disparage  the  Spouse  of  Christ  as  to  imagine 
 
 "  gift  of  understanding,  of  counsel,  of 
 "  strength,  of  healing,"  &c.  ibid.  39. 
 "  (Daenionia)  de  vobis  sine  praemio, 
 "  sine  inercede  depellimus."  Tertul. 
 Apol.  .37 ;  vid.  also  43.  Speaking  of  the 
 sting  of  the  scorpion,  he  says,  "  in  re- 
 "  niediis  naturalia  plurinia ;  aliquid  ct 
 "  magia  circuniligat ;  niedicina  cum 
 "  ferro  et  poculo  occurrit.  Ncjbis  fides 
 "  praesidium,  si  non  et  ipsa  percutitur 
 "  diffidentia  signandi  statiui  et  ad- 
 "  jurandi  et  urgcndi  bestiie  calcem : 
 "  hoc  dcni(iue  niodo  etiaui  ethnitis 
 "  saepe  subvcnimus,  donati  ;\  Deo  cii 
 "  potestate,  quam  Apostolus  dedicavit 
 "  quuni  morsum  vipane  sprcvit." 
 Scorp.  1.  "  Enimvcro  cun\  daenionia 
 "  affimiamus  esse,  sane  quasi  non  ct 
 "  probenuis,  qui  ca  soli  de  corporibus 
 "  cxigimus."  Test.  Anim.  3.  "Quaiiti 
 "  honesti  viri  (de  vulgaribus  enim  non 
 "  dicinius)  aut  6  daMuoniis  aut  valctu- 
 "  dinibus  rcnicdiati  sunt!"  ad  Scap.  i. 
 And  Minucius  Felix,  "  lla?c  omnia 
 "  sciunt  plcriiiue  pars  vestrum,  ipsos 
 ''  daenionas  de  senu  tii)sis  eonfiteri, 
 "  quoties  4  nobis  tormtntis  verborum 
 "  et  orationis  inccndiis  de  corp(U'il)us 
 "  exiguntur.   Ipse  Saturnus,  et  Sera|)is. 
 
 "  et  .Tupitcr,  et  quicquid  daemonum 
 "  colitis,  victi  dolore  (juod  iunt  elo- 
 "  quuntur,"  &c.  27.  And  Thcophihis, 
 ''  €K  TovTuv  Se  (racpoJS  SfiKwrai,  (i  kcx]  ol 
 "  Sai^ovSivTes  kviore  M«'XP'  "^"^  Sfvpo 
 "  f^npKi^uvTai  KOTO  rov  uv/ifxaTos  tov 
 "  ofTos  6(ov,  Kai  6fio\oy(l  avrii  ra 
 ''  ■n\dva  Trvf vfj.aTa  tJvat  Salfiovei."  ad 
 Autol.  ii.  8.  Origcn  says  that  the  name 
 of  .lesus,  "  ^(ccTTacrfis  d<pf(TT7)(Ti  Kal  Sai- 
 "  yiovas,  IJStj  5f  Kal  v6aous."  C'ontr.  ('il>. 
 i.  07  ;  "  yfvvaiav  5'  tpyov  tov  'IrjcroD  to 
 "  iJi4xpK^h*povQfpairivta@antf  vv6naTi 
 "  aiiTOv,  ots  6  dibs  /3ouAcTai,"  ibid.  ii.  33. 
 "  (I  fxri  BfdOtv,  ovK  af  Koi  5a'M<"'*s  T(p 
 "  6v6fXaTi  avTov  airayytWnfitvtfi  fi6iov 
 
 "    fXKOVTfS  aVfX'^'pO"^  ^'"^  "^^^  ^'    Ol'iTWI' 
 
 "  TToKf/jLOu^ifi'itif."  iliid.  iii.  ."Ki.  ''Kal  tT» 
 "  Ix-'J  .  .  .  •  f^ayovni  Sai'^oi'os  Kal 
 "  TTuWas  Idatis  iirmKovcn  koX  ifiwairii'a 
 "  Kara  rb  fiov\r]fia  toD  \6yov,  irtpi  fxfK- 
 "  \6yru;v."  ibid.  i.  ■\6.  And  so  St.  Cy- 
 prian, "  ut  per  exorcistas  voce  humanil 
 "  et  potestate  divina  flagclletur  diabo- 
 "  luni  ct  uratur  et  torqucatur,  &c." 
 Ep.  7(i.  ad  .Magn.  circ.  fin.  Other  pas- 
 sages from  the  same  author  are  quoted 
 above,  p.  xxxvi. 
 
civ  ON  THE  STATE  OF  THE  ARGUMENT  IN   BEHALF  &C. 
 
 tliat  she  could  be  accounted  by  professing  Christians  a  school 
 of  error^  and  a  workshop  of  fraud  and  imposture.  They 
 wrote  with  the  confidence  that  they  were  Christians_,  and 
 that  those  to  whom  they  transmitted  the  Gospel  would  not 
 call  them  the  ministers  of  Antichrist. 
 
SECTION   V. 
 
 ON  THE   EVIDENCE   FOR  PARTICULAR  ALLEGED   MIRACLES. 
 
 It  docs  not  strictly  fall  within  the  scope  of  this  Essny  to 
 prononnce  upon  the  truth  or  falsehood  of  this  or  that  mi- 
 raculous narrative  as  it  occurs  in  Ecclesiastical  history;  hut 
 only  to  furnish  such  general  considerations  as  may  be  useful 
 in  forming  a  decision  in  particular  cases.  Yet  considering 
 the  painful  perplexity  which  many  feel  when  left  entirely  to 
 their  own  judgments  in  important  matters,  it  may  be  allow- 
 able to  go  a  step  further,  and  without  ruling  open  questions 
 this  way  or  that,  to  throw  off  the  abstract  and  unreal  cha- 
 racter which  attends  a  course  of  reasoning,  by  setting  down 
 the  evidence  for  and  against  certain  miracles  as  we  meet  with 
 them.  Moreover,  so  much  has  been  said  in  the  foregoing 
 l)ages  in  behalf  of  the  Ecclesiastical  miracles,  antecedently 
 considered,  that  it  may  be  hastily  inferred  that  all  miracidous 
 relations  and  reports  should  be  admitted  unhesitatingly  and 
 indiscriminately,  without  any  attempt  to  separate  truth  from 
 falsehood^  or  suspense  of  jxidgment,  or  difference  in  the  de- 
 grees of  reliance  placed  in  them  one  with  another,  or  reserva 
 or  measure  in  the  open  acknowledgment  of  them.  And  sucli 
 an  exfimination  of  particular  instances,  as  is  proposed,  may 
 give  opportunit}^  to  one  or  two  additional  remarks  of  a  general 
 character,  for  which  no  place  has  hitherto  been  found. 
 
 An  inquirer  then  should  not  enter  upon  the  subject  of  the 
 miracles  reported  or  alleged  in  Ecclesiastical  history,  without 
 being  prepared  for  fiction  and  exaggeration  in  the  narrative, 
 to  an  indefinite  extent.  This  cannot  be  insisted  on  too  often ; 
 nothing  but  the  gift  of  inspiration  could  have  hindered  it. 
 Nay,  he  must  not  expect  that  more  than  a  few  can  be  ex- 
 
CVl  ON  THE  EVIDENCE 
 
 hibited  with  evidence  of  so  cogent  and  complete  a  character  as 
 to  demand  his  acceptance ;  while  a  great  number  of  them^  as 
 far  as  the  evidence  goes,  are  neither  certainly  true  nor  certainly 
 false,  but  of  very  various  degrees  of  probability  viewed  one 
 with  another;  all  of  them  recommended  to  his  devout  attention 
 by  the  circumstance  that  others  of  the  same  family  have  been 
 proved  to  be  true,  and  all  prejudiced  by  his  knowledge  that 
 so  many  others  on  the  contrary  are  certainly  not  true.  It 
 will  be  his  wisdom  then,  not  to  reject  or  scorn  accounts  of 
 miracles,  where  there  is  a  fair  chance  of  their  being  true ;  but 
 to  allow  himself  to  be  in  suspense,  to  raise  his  mind  to  Him 
 of  whom  they  may  possibly  be  telling,  to  "  stand  in  awe  and 
 "  sin  not,"  and  to  ask  for  light, — yet  to  do  no  more;  not  boldly 
 to  put  forward  what,  if  it  be  from  God,  yet  has  not  been  put 
 forward  by  Him.  What  He  does  in  secret,  we  must  think 
 over  in  secret ;  what  He  has  "  openly  shewed  in  the  sight  of 
 "  the  heathen,"  we  must  publish  abroad,  "  crying  aloud  and 
 "  sparing  not."  An  alleged  miracle  is  not  untrue,  because 
 it  is  unproved ;  nor  is  it  excluded  from  our  faith  because  it 
 is  not  admitted  into  our  controvers3^  Some  are  for  our  con- 
 viction, and  these  we  are  to  "  confess  with  the  mouth"  as 
 well  as  "  believe  with  the  heart ;"  others  are  for  our  comfort 
 and  encouragement,  and  these  we  are  to  "keep,  and  ponder 
 "  them  in  our  heart,"  without  urging  them  upon  unwilling 
 ears. 
 
 No  one  should  be  surprised  at  the  admission  that  few  of 
 the  Ecclesiastical  miracles  are  attended  with  an  evidence 
 sufficient  to  subdue  our  reason,  because  few  of  the  Scripture 
 miracles  are  furnished  with  such  an  evidence.  When  a  fact 
 comes  recommended  to  us  by  arguments  which  do  not  admit 
 of  an  answer,  Avhen  plain  and  great  difficulties  are  in  the  way 
 of  denjdng  it,  and  none,  or  none  of  comparative  importance,  in 
 the  way  of  admitting  it,  it  may  be  said  to  subdue  our  reason. 
 Thus  apologists  for  Christianity  challenge  unbelievers  to  pro- 
 
Fou  PAUTim.AH  Ai.i.i:f;r:i)  mihacler.  cvu 
 
 ducc  an  hypothesis  sullicicnt  to  account  for  its  (k)ctnn('s,  its 
 rise,  and  its  success,  short  of  its  truth;  thus  Lord  Lyttleton 
 analyses  tlie  possible  motives  and  principles  of  the  human 
 mind,  in  order  to  shew  tliat  St.  Paul's  conversion  admits  of 
 but  one  explanation,  viz.  that  it  was  supernatural ;  thus 
 WTiters  on  Prophecy  appeal  to  its  fulfilment,  which  they  say 
 can  be  accounted  for  ])y  refcrriug  it  to  a  Divine  inspiratiou, 
 and  in  no  other  May.  Leslie,  Paley,  and  others  have  em- 
 ployed themselves  on  similar  arguments  in  defence  of  re- 
 vealed truth.  I  am  not  saying  how  far  arguments  of  a  bold, 
 decisive,  and  apparently  demonstrative  character,  however 
 great  their  value,  arc  always  the  deepest  and  most  satis- 
 factory ;  but  they  are  those  which  in  this  day  are  the  most 
 populai',  they  are  those,  the  absence  of  Avhich  is  made  an 
 objection  to  the  Ecclesiastical  miracles.  It  is  right  then  to 
 remind  those  who  consider  this  objection  as  fatal  to  these 
 miracles,  that  the  miracles  of  Scripture  arc  for  the  most  part 
 exposed  to  the  same.  If  the  miracles  of  Church  history 
 cannot  be  defended  b}'  the  arguments  of  Leslie,  Lyttleton, 
 Paley,  or  Douglas,  how  many  of  the  Scripture  miracles  satisfy 
 their  conditions  ?  Some  infidel  authors  advise  us  to  accept 
 no  miracles  which  would  not  have  a  verdict  in  their  favour  in 
 a  court  of  justice;  that  is,  they  employ  against  Scriptin-e  a 
 weapon  which  Protestants  would  confine  to  attacks  upon  the 
 Church ;  as  if  moral  and  religious  questions  required  legal 
 proofs,  and  evidence  were  the  test  of  truth. 
 
 It  is  true  that  the  Scripture  miracles  were,  for  the  most  part, 
 evidence  of  a  Divine  revelation,  when  they  were  wi'ought ;  but 
 they  are  not  so  at  tliis  day  ^     Only  a  few  of  them  fulfil  this 
 
 '  "  As  the  relative  force  of  the  scpa-  "  knowledfje  of  the   system   of  nature 
 
 "  rate  evidences  is  diflerent  under  dif-  "  and  of  tlic  circumstances  of  the  par- 
 
 "  ferent   circumstances,   so    again    lias  "  ticuiar  case  varies,  so  of  course  varies 
 
 "  one  class   of  miracles   more    or   less  "  our  conviction  ....    From  a  variety 
 
 "  weight  than  another,  according  to  the  "  of  causes,  tlu-n,  it  happens  that  mira- 
 
 "  accidental    change   of  times,   places,  "  cles  which  produced  a   rational  con- 
 
 "  and     persons     addressed.       As     our  "  viction    at  the   time  when  thej'  took 
 
ON  THE  EVIDENCE 
 
 purpose  now;  and  the  rest  are  sustained  and  authenticated 
 by  these  few.  The  many  never  have  been  evidence  except 
 to  those  who  saw  them,  and  have  but  held  the  place  of  doc- 
 trine ever  since;  like  the  truths  revealed  to  us  about  the 
 unseen  world,  which  are  matters  of  faith,  not  means  of  con- 
 Adction.  They  have  no  existence,  as  it  were,  out  of  the  record 
 in  which  they  are  found ;  they  are  not  found  as  facts  in  the 
 world,  influencing  its  course,  and  pro^dng  their  reahty  by 
 their  power,  but  as  sacred  truths  taught  us  by  inspiration. 
 Such  are  the  greater  number  of  our  Lord^s  miracles  viewed 
 individually ;  we  beheve  His  restoration  of  the  widow^s  son 
 or  His  changing  water  into  wine,  as  we  believe  His  trans- 
 figuration, on  the  word  of  His  Evangelists.  We  believe  the 
 miracles  of  Elisha,  because  our  Lord  has  Himself  recognised 
 the  book  containing  the  record  of  them.  The  great  argu- 
 ments by  which  unbelievers  are  silenced,  do  not  reach  as  far 
 as  these  particular  instances.  As  was  just  now  noticed,  one 
 of  the  most  cogent  proofs  of  the  miracles  of  Christ  and  His 
 Apostles  is  drawn  from  their  eff'ects ;  it  being  inconceivable 
 that  a  rival  power  to  Caesar  should  have  started  out  of  so  ob- 
 scure and  ignorant  a  spot  as  Galilee,  and  have  prevailed,  with- 
 out some  such  extraordinary  and  divine  gifts  :  yet  this  argu- 
 ment, it  will  be  observed,  proves  nothing  about  the  miracles  one 
 by  one  as  reported  in  the  Gospels,  but  only  that  the  Christian 
 sto7'y  was  miraculous,  or  that  miracles  attended  it.  Paley's 
 argument  goes  little  beyond  proving  the  fact  of  the  resiu'rec- 
 tion,  or,  at  most,  that  there  were  certain  sensible  miracles 
 wrought  by  our  Lord,  such  as  cures,  to  which  St.  Peter 
 alludes  in  his  speech  to  Cornelius,  yet  without  specifying 
 what.     Again,    Douglas   considers   that    "  we   may   suspect 
 
 "  place,  have  ever  since  proved  rather  "perplexing   character,  have    in    euc- 
 
 "  an   objection  to    revelation   than    an  "  ceeding  ages  come  forward  in  its  de- 
 
 "  evidence  for  it,  and  have   depended  "  fence."    &c.     Vid.    ApoUonius    Tyan. 
 
 "  on  the  rest  for  support ;  while  others,  Encycl.  Metrop. 
 "  which   once  were  of  a   dubious   and 
 
FOR   PARTICULAR  ALLEGKD   .MIRACLES.  CL\ 
 
 "  miracles  to  be  false,"  the  account  of  which  was  not  jjub- 
 lishcd  at  the  time  or  place  of  their  alleged  occurrence,  or  if  so 
 published,  yet  without  careful  attention  being  called  to  them ; 
 yet  St.  Mark  is  said  to  have  written  at  Rome,  St.  Luke  in  Rome 
 or  Greece,  and  St.  John  at  Ephcsus ;  and  the  earliest  of  the 
 Evangelists  wrote  some  years  after  the  events  reconkd,  while 
 the  latest  did  not  write  for  sixty  years ;  and,  moreover,  true 
 though  it  be  that  attention  was  called  to  Christianity  from  the 
 first,  yet  it  is  true  also  that  it  did  not  succeed  at  the  spot 
 where  it  arose,  but  principally  at  a  distance  from  it.  Once 
 more,  Leslie  almost  confines  his  tests  to  the  Mosaic  miracles, 
 or  rather  to  certain  of  them ;  and  though  he  is  unwilling  to 
 exclude  those  of  the  Gospel  from  the  benefit  of  his  argu- 
 ment, yet  it  is  not  easy  to  see  how  he  brings  them  under  it 
 at  all. 
 
 On  the  whole  then,  it  will  be  found  that  the  greater  part 
 of  the  miracles  of  revelation  are  as  little  evidence  for  revela- 
 tion at  this  day,  as  the  miracles  of  the  Church  are  evidence 
 for  the  Church.  Li  both  cases  the  number  of  those  which 
 carry  w  ith  them  their  own  proof  now^,  and  are  believed  for  their 
 ow  n  sake,  is  small ;  and  they  fm'nish  the  grounds  on  Avhich 
 we  receive  the  rest.  The  difference  between  the  two  eases  is 
 this : — that,  since  an  authentic  document  has  been  jjrovidcd 
 for  the  miracles  by  which  revealed  religion  was  introduced, 
 which  ai'c  thus  connected  together  into  one  whole,  we  know 
 here  exactly,  what  miracles  are  to  be  received  on  warrant  of 
 those  which  are  alrcjidy  proved  ;  but  since  the  Church  lias 
 never  catalogued  her  miracles,  those  which  arc  known  to  bo 
 such,  do  but  create  an  indefinite  presumption  in  favour  of 
 others,  but  cannot  be  taken  in  proof  of  any  in  particular. 
 
 On  the  other  hand,  that  fables  have  ever  been  in  circula- 
 tion, some  vague  and  isolated,  others  attached  to  parti- 
 cular spots  or  to  particular  persons,  is  too  notorious  to  need 
 dwelling  on;  it  is   more  to  the  ])Ui-nose  to  observe  that  the 
 
ex  ON   THE   EVIDENCE 
 
 fact  of  sucli  pretences  has  ever  been  acknowledged  even  by 
 those  who  have  been  the  believers  or  the  reporters  of  mira- 
 culous histories.  We  have  seen  above  ^,  that  one  of  St. 
 Martin's  first  miracles  in  his  episcopate,  as  recorded  by  Sul- 
 picius,  was  the  detection  of  a  pretended  Saint  and  Martj^r, 
 whose  tomb  had  been  an  object  of  veneration  to  the  ignorant 
 people.  And  in  the  very  beginning  of  Christianity  St.  Luke, 
 by  speaking  of  the  "  many"  who  had  "  taken  in  hand  to  set 
 "  forth  in  order  a  declaration  of  those  things  which  are  most 
 "  surely  believed  among  us/'  seems  to  allude  to  the  Apocry- 
 phal Gospels  ^,  wliich  ascribe  a  number  of  trifling  as  well  as 
 fictitious  miracles  to  om*  Lord.  And  when  St.  Paul  cautions 
 the  Thessalonians  against  being  "  soon  shaken  in  mind  or 
 "  troubled,  by  spirit  or  by  letter,  as  from  himself,  as  that  the 
 "  day  of  Christ  was  at  hand,"  he  testifies  both  to  the  fact 
 that  spurious  writings  were  then  ascribed  to  him,  and  that 
 they  contained  professedly  supernatural  matter.  "What  is 
 confessed  by  Apostles  and  Evangelists  in  the  first  century, 
 and  by  Martp-ologists  in  the  fourth,  would  naturally  happen 
 both  in  the  interval  and  afterwards.  Hence  Pope  Gelasius, 
 while  warning  the  faithful  against  various  Apocryphal  works, 
 mentions  among  them  the  acts  of  St.  George,  the  Martyr 
 under  Dioclesian,  which  had  been  so  interpolated  by  the 
 Arians,  that  to  this  day,  though  he  is  the  patron  of  England, 
 and  in  Chapters  of  the  Garter  is  commemorated  with  honours 
 which  even  Apostles  do  not  gain  from  us,  nothing  whatever 
 is  known  for  certain  of  his  life,  sufiferings,  or  miracles". 
 Again,  we  are  told  by  St.  John  Damascene,  and  in  the  Reve- 
 lations of  St.  Bridget  and  St.  Mathildis,  that  the  Emperor 
 Trajan  was  delivered  from  the  place  of  punishment  at  the 
 prayers  of  St.  Gregory  the  First ;  but  Baronius  says,  concem- 
 
 *  Page  xxxiii.  alluding   to   the   Apocryphal  writings. 
 
 '  Jones  on  the  Canon,  part  i.   ch.  2,  Wolf  denies  it.   Cur.  Phil,  in  loc. 
 
 has  collected  the  ancient  and  modern  "  Baron.  Annal.  290.  35.    Martyrol. 
 
 authorities  in  proof  that  St.  Luke  was  Apr.  23. 
 
Foil   PAllTICULAK   ALLKGKD   MIRACLES.  CM 
 
 ing  this  and  sirailai'  stories,  "  Away  with  idle  talcs ;  silence 
 "  once  for  all  on  empty  fables ;  be  they  buried  in  eternal 
 "  silence.  "We  excuse  those,  who  accounting  true  what  they 
 "received  as  fact,  committed  it  to  writing;  praise  to  their 
 "  zeal,  who,  when  they  found  it  asserted,  discussed  in  scho- 
 "  lastic  fashion,  how  it  might  be ;  but  more  praise  to  them 
 "  who  scenting  the  falsehood,  detected  the  error ^."  Melchior 
 Canus,  again,  a  Dominican  and  a  Divine  of  Trent,  uses  the 
 same  language  even  of  St.  Gregory's  Dialogues  and  the  Eccle- 
 siastical History  of  Bede.  "  They  are  most  eminent  persons," 
 he  says,  "  but  still  men ;  they  relate  certain  miracles  as  com- 
 "  monly  reported  and  belie\  cd,  which  critics,  especially  of  this 
 "  age,  will  consider  uncertain.  Indeed,  I  should  like  those 
 "  histories  better,  if  their  authors  had  joined  more  care  in 
 "  selection  to  severity  in  j\idgraent  ^ ;"  though  he  adds  that 
 far  more  was  to  be  retained  in  their  works  than  Avas  to  be 
 rejected.  He  does  not,  however,  speak  even  in  these  mea- 
 sured terms  of  the  Speculum  Exemplorum,  and  the  Aurea 
 Legenda  of  Jacobus  de  Voragine;  the  former  of  which,  he 
 says,  contains  "  monsters  of  miracles  rather  than  truths ;" 
 and  the  latter  is  the  production  of  "  an  iron  mouth,  a  leaden 
 "  heart,  and  an  intellect  without  exactness  or  discretion." 
 Avowals  such  as  these  from  the  first  century  to  the  sixteenth, 
 from  inspired  writers  to  the  schools  of  St.  Dominic  and  tlie 
 Oratory,  may  serve  to  prepare  us  for  fictitious  miracles  in 
 Ecclesiastical  history  in  no  small  mcasui'c,  and  to  shew  us  at 
 the  same  time  that  such  fictions  are  no  fair  prejudice  to 
 others  which  possess  the  characters  of  truths.     And  in  Hkc 
 
 "  Kmunctis  naribus  odorati.    Aiinal.  "  la   raisoii  ;"    and   proceeds    to    quofe 
 
 604.  W.  Papebrok  as  sayinj?  that  we  cannot  too 
 
 »  Loc.  Theol.  xi.  0.  often    repeat    tliis    excellent    rule,    "  k 
 
 f    The    illustration    of    this    subject  "  ceux  qui  trouvent  niauvais  qu'on  ac- 
 
 might  be  pursued  without  limit.    Tille-  "  cuse  de  faussete  diverses  choses  qui 
 
 niont  quotes  from  a  writer  of  the  thir-  "  se  sont  introduiles  dans  rKglise  par 
 
 Icenth     century     the     broad     maxim :  "  Tignorance  <le  I'liistdire."   V(d.  vii.  p. 
 
 "  Quand  la  raisou  sc  trouvc  contrairc  01-0.    The  Bollandistssay,  "  Ninii.i  pro- 
 
 "  j»  I'usage,  il  faut  que  I'usage  cede  ik  "  feclo  simplicitate  peccant  qui  scan- 
 
CXn  ON  THE  EVIDENCE 
 
 maimer,  if  it  be  necessary,  exceptions  might  be  tali  en  to 
 certain  of  the  miracles  recorded  by  Palladius  in  his  Lausiac, 
 and  by  Theodoret  in  his  Religious  History,  and  by  the  un- 
 known collector  of  the  miracles  of  St.  Stephen,  which  a  late 
 writer  has  brought  forward  with  the  hope  of  thereby  involving 
 all  the  supernatural  histories  of  antiquity  in  a  general  suspi- 
 cion and  contempt.  That  Palladius  has  put  in  writing  a 
 report  of  an  hyena's  asking  pardon  of  a  solitary  for  killing 
 sheep,  and  of  a  female  turned  by  magic  into  a  mare,  or 
 that  one  of  the  Clergy  of  Uzalis  speaks  of  a  serpent  that  was 
 seen  in  the  sky,  will  appear  no  reason  except  to  vexed  and 
 heated  minds  for  accusing  the  holy  Ambrose  of  imposture, 
 or  the  keen,  practised,  and  experienced  intellect  of  Augustine 
 of  abject  credulity  '^. 
 
 Nor  is  there  any  thing  strange  or  startling  in  this  mixture 
 of  fable  with  truth,  as  appeared  from  what  was  said  on  the 
 subject  in  a  former  page.  It  as  little  derogates  from  the 
 supernatural  gift  residing  in  the  Church  that  miracles  should 
 have  been  fabricated  or  exaggerated,  as  it  prejudices  her 
 holiness  that  Avithin  her  pale  good  men  are  mixed  with  bad. 
 Action  and  pretence  follow  truth  as  its  shadows ;  the  Chiu-ch 
 is  at  all  times  in  the  midst  of  corruption,  because  she  is  in 
 
 "  dalizantur  quoties  audiunt  aliquid  ex  "  must  command  respect;  but  in  pro- 
 
 ''  jam  olim  creditis,  et  juxta  Breviarii  "  portion   as  we    assign  praise   to  the 
 
 "  prsescriptum  hodiedum  recitandis,  in  "  man   individually,  we   condemn    the 
 
 "  disputationem  adduci."  Dissert.  Bol-  "  system  which  could  so  far  vitiate  a 
 
 land.  torn.  ii.  p.  140.    Vid.  also  Alban  "  noble  mind,  and  impel  one  so  lofty 
 
 Butler's  Saints,  Introd.  Disc,  p.  xlvii,  "  in  temper  to  act  a  part  which  heathen 
 
 &c.  ed.  1833.    Bauer's  Theolog.  tom.  i.  "  philosophers  would  utterly  have  ab- 
 
 art.  ii.  p.  487,  and  works  there  referred  "  liorred.  .  .  Under  the  Niceiie  system, 
 
 to.      Benedict.  XIV.  de  Canon.  Sanct.  "  Bishops    in    the    great   cities    could 
 
 iv.  p.  1.  c.  5,  &c.     Farmer  on  Miracles,  "  stand  up  in  crowded  churches,  witli- 
 
 j).  320  ;  also  the  passages  from  various  "  out  shame,  and  witli  uplifted  hands 
 
 authors  quoted  in  Geddes'  Tracts,  vol.  "  appeal  to  Almighty  God  in  attestation 
 
 iii.  pp.  115 — lis.  ed.  1730;  who  also  "  of  that,  as   a  miracle,  wliicli  tliem- 
 
 funiishes,  though  not  in  a  good  spirit,  "  selves  had  brought  about  by  trickery, 
 
 a  number  of  specimens  of  the  sort  of  "  bribes,  and  secret  instructions."   An- 
 
 miraclcs  which  such  authors  condemn.  cient   Christ,    part    vii.    pp.   270,    271. 
 
 '  "  Ambrose  occupies  a  high  position  "  He  [Augustine]  was  the  dupe  of  his 
 
 "  among  the  Fathers;   and  there  was  a  "  own  credulity,  not  the  macliinator  of 
 
 "  vigour  and  dignity  in  his  character,  "  fraud."  p.  318. 
 "  as  well  as  a  vivid  iiitclliRence,  wliich 
 
lOll   I'AUTICII-AU   ALLEGKD   MIllACLES.  C.\Ul 
 
 the  midst  of  the  world  und  is  framed  out  of  liumiin  licarts ; 
 and  as  the  elect  are  fewer  than  the  reprobate  and  hard  to  find 
 amid  the  chaff,  so  false  miracles  at  once  exceed  and  conceal 
 and  prejudice  those  which  are  genuine.  Nor  would  the  diffi- 
 culty be  overcome,  even  if  we  took  on  ourselves  to  reject  all  the 
 Ecclesiastical  miracles  altojjcthcr ;  for  the  fictions  which  startle 
 us  must  in  fairness  be  viewed  as  connected,  not  only  with  the 
 Chiu'ch  and  her  more  authentic  histories,  but  withChristianit}-, 
 as  such.  Superstition  is  a  corruption  of  Christianity,  not  merely 
 of  the  Church ;  and  if  it  discredits  the  Divine  origin  of  the 
 Chiu'ch,  it  discredits  the  Divine  origin  of  Christianity  also. 
 Those  who  talk  even  most  lomlly  of  the  corruptions  of  the 
 fourth  and  fifth  centuries,  seem,  when  closely  questioned,  still 
 to  admit  that  Christianity  was  not  extinct  l)ut  overlaid  by  cor- 
 ruptions. If  then  the  Chm'ch  herself  and  her  miracles  in  toto 
 arc  to  be  included  in  that  corruption,  then  of  course  the 
 corruption  was  only  deeper  and  broader,  than  if  she  is  to  be 
 accounted  as  in  herself  a  portion  of  Apostolic  Christianity;  and 
 if  such  greater  corruption  docs  not  compromise  the  divinity 
 of  Christianity,  so  the  lesser  surely  does  not  compromise  the 
 real  power  and  gifts  of  the  Church.  On  both  sides  fanaticism, 
 impostiu'c,  and  superstition  are  admitted  as  existing  in  the 
 history  of  miracles ;  and  on  neither  side  must  these  evil 
 agents  be  held  to  throw  suspicion  on  miracles  which  have  no 
 direct  or  probable  connection  with  them. 
 
 And  now  after  these  preUminary  considerations,  let  us  pro- 
 ceed to  inquire. into  the  evidence  and  general  character  of 
 two  or  three  of  the  miracles  ascribed  to  that  period  of  the 
 Church  in  which  the  history  which  follows  is  included. 
 
 1.    Tlie  Thundering  Legion. 
 
 Claudius  Apollinaris,  Bishop  of  Hierapolis,  addressed  an 
 Apology  for  Christianity  to  the  Emperor  Marcus,  about  A.D. 
 170.     It  is  lost,  but  an  allusion  to  it,  as  it  would  appear,  or 
 
 h 
 
CXIV         EVIDENCE   FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 at  least  to  one  of  his  works^  is  made  by  Eusebius  %  in  which 
 he  bore  witness  to  a  remarkable  answer  to  prayer  received  a 
 year  or  two  before  by  the  Christian  soldiers  of  that  very 
 Emperor's  army  in  the  celebrated  war  with  the  Quadri. 
 Tertullian,  writing  about  A.D.  200^  and  also  in  a  public 
 Apology,  urges  the  same  fact  upon  the  Proconsul  of  Africa 
 Avhom  he  addresses. 
 
 The  words  of  Eusebius  introductory  of  the  evidence  of 
 ApoUinaris  and  Tertullian  are  these :  "  It  is  said  that  when 
 "  Marcus  Aurelius  Csesar  was  forming  his  troops  in  order  of 
 "  battle  against  the  Germans  and  Sarmatians,  he  was  re- 
 "  duced  to  extremities  by  a  failure  of  water.  Meanwhile  the 
 '^  soldiers  in  the  so  called  Melitene  ^  legion,  which  for  its  faith 
 "  remains  to  this  day,  knelt  down  upon  the  ground,  as  Ave  are 
 "  accustomed  to  do  in  prayer,  and  betook  themselves  to  sup- 
 "  plication.  And  whereas  this  sight  Avas  strange  to  the 
 "  enemy,  another  still  more  strange  happened  immediately ; — 
 "  thunderbolts,  wdiich  caused  the  enemy's  flight  and  over- 
 "  throw ;  and  upon  the  army  to  which  the  men  Avere  attached, 
 "  who  had  called  upon  God,  a  rain,  which  restored  it 
 "  entirely  when  it  Avas  all  but  perishing  by  thirst.'^  He 
 adds,  that  this  account  was  giA'cn  by  heathens  as  well  as  by 
 Christians,  though  they  did  not  allow  that  the  prayers  of 
 Christians  Avere  concerned  in  the  event.  Then  he  quotes 
 ApoUinaris  for  the  fact,  that  in  consequence  the  legion  re- 
 ceived from  the  Emperor  the  name  of  "  Thundering."  Again, 
 Tertullian  speaks  of  "  the  letters  of  Marcus  Aiu-elius,  an  Em- 
 "  peror  of  great  character,  in  which  he  testifies  to  the 
 "  quenching  of  that  German  thirst  by  the  shower  gained  by 
 "  the  prayers  of  soldiers  Avho  happened  to  be  Christian  •=." 
 He  adds,  that  "  while  he  did  not  openly  remove  the  legal 
 "  punishment  from  persons  of  that  description,  jet  he  did  in 
 
 »  Hist.  V.  5.  Hist.  V.  5. 
 
 ''  On  the  question  of  this  Melitine  or  "^  Apol.  c.  5. 
 
 Melitene  legion,  vid.  Vales,  in  Euseb. 
 
Tin;  TiiiNDKUiNu  i.i;<;io.\.  cxv 
 
 "  fact  dispense  with  it,  by  placing  a  penalty,  and  that  a  more 
 "  fearful  one,  on  their  accusers."  And  in  his  ad  Scapulani : 
 "  i\[arcus  Aurelius  in  the  German  expedition  obtained 
 "  showers  in  that  thirst  by  the  ])rayers  oflered  np  to  (Jod  by 
 "  Christian  soldiers''."  The  statement  then,  as  given  by  two 
 writers,  one  writing  at  the  ver\'  time,  the  other  about  twenty 
 years  later,  is  this :  that  soldiers,  in  or  of  one  of  the  Roman 
 legions,  gained  by  their  prayers  a  seasonable  storm  of  rain 
 and  tluuulcr  and  lightning,  Avhcn  the  army  was  perishing  by 
 thirst,  and  was  surrounded  by  an  enemy ;  and  they  add  two 
 evidences  of  it, — Apollinaris,  that  the  legion  in  which  these 
 soldiers  were  found  was  thenceforth  called  the  Thundering 
 Legion,  and  Tertullian,  that  the  Emperor  in  consequence 
 passed  an  edict  in  favour  of  the  Christians. 
 
 Here  we  are  only  concerned  with  the  fact,  not  with  its 
 alleged  evidences ;  and  this  is  worth  noticing,  for  it  so  hap- 
 pens that  the  fact  is  true,  but  the  evidences,  as  evidences,  are 
 not  true,  that  is,  there  is  just  enough  incorrectness  in  the 
 statement  to  hinder  their  availing  as  evidences.  This,  I  say, 
 is  worth  noticing,  because  it  may  sen'e  in  other  cases  to  make 
 us  cautious  of  rejecting  facts  stated  by  the  Fathers  because 
 we  discredit  (rightly  or  wrongly  is  not  the  question)  the 
 grounds  on  ^^■hich  they  rest  them.  Did  we  know  no  other 
 evidence  than  what  Apollinaris  and  Tertullian  allege  for  the 
 sudden  relief  of  the  Roman  legions  in  Germany,  we  should 
 have  rejected  the  fact,  when  we  had  invalidated  the  evidence ; 
 which,  as  the  event  shews,  Avould  have  been  a  hasty  proceed- 
 ing. Sometimes  facts  are  so  notorious  that  proof  is  <\« 
 ahundanti ;  and  sometimes  writers  like  those  in  question  hurt 
 a  good  cause  by  not  leaving  it  to  itself. 
 
 Now  as  to  the  corroborative  statement  made  l)y  Ai)()llinaris, 
 writers  of  great  authority  assume  that  he,  or  other  early 
 writers,  speak  as  if  a  legion  in  the  lionian  army  was  eom- 
 
 "  <.-.  1. 
 h2 
 
CXVl         EVIDENCE   FOR  PARTICULAR  ALLEGED   MIRACLES. 
 
 posed  wholly  of  Clmstians^.  Yet  even  Eusebius  does  but 
 speak  of  "  tbe  soldiers  iu  tlie  Melitene  legion/'  wliicli  is  an  am- 
 biguous form  of  expression ;  while  TertuUian  uses  the  phrase^ 
 "  Christianorum  forte  militum  precationibus_,"  "  Christiano- 
 "  rum  militum  oratiouibus/'  no  mention  being  made  of  a 
 legion  at  all^  and  the  word  "  forte"  strongly  opposing  the 
 idea  of  the  Christians  forming  an  entire  body  of  troops.  As 
 to  ApoUinaris,  he^  it  is  true^  stated  in  his  lost  work^  that  in 
 consequence  of  the  miracle  a  legion  was  called  "  Thundering;" 
 but  we  may  not  assume  that  he  said  more  than  that  the 
 Christians  who  prayed  were  in  that  legion^  since  there  is 
 nothing  strange  in  the  idea  of  a  whole  body  obtaining  a 
 name  from  the  good  deed  of  some  of  them,  nor  strange 
 again,  considering  that  bodies  of  troops  were  draAvn,  then  as 
 now,  from  particular  places,  and  were  open  to  various  local 
 or  other  influences,  that  Christians  should  have  been  nume- 
 rous enough  in  one  particular  legion  to  give  a  character  to  it. 
 Tliis  difficulty,  however,  being  disposed  of,  a  more  important 
 objection  remains ;  there  was  indeed  a  Thundering  Legion, 
 as  ApoUinaris  says,  but  then  it  was  as  old  as  the  time  of 
 Trajan,  naj^,  of  Augustus  f.  This  circumstance  of  course  is 
 fatal  to  his  argument.  Moyle  upon  this  observes,  that 
 "  ApoUinaris,  the  first  broacher  of  the  miracle,  Avas  grossly 
 "  mistaken,  to  say  no  worse  & ;"  but,  though  it  was  a  mistake, 
 
 '  Vales.  iiiEuseb.  Hist.  V.  5.  Moyle's  who    "absolutely   affirms    the   soldiers 
 
 Posthumous  Works,  vol.  ii.  p.  82.    Ja-  "  of  the  Melitenian  Legion  to   be  all 
 
 blonski's  Opusc.  torn.  iv.  p.  9.  "  Christians."  ap.  Moyle,  p.  116;  vid. 
 
 '  IMoyle's  Posthumous  Works,  vol.  ii.  also   Milman,    Christ,   vol.   ii.    p.   190. 
 
 p.  90.  and  Scaliger  and  Valesius  before  Moyle  answers  that  King  is  the   first 
 
 him.     Baronius  accounts  for   the  fact  person  who  has  interpreted  Eusebius, 
 
 by  supposing  that  the  Christian  soldiers  &c.  otherwise,  p.  212.  Lardner,  Testim. 
 
 were  in  all  parts  of  the  army,  and  after  vol.  ii.  ch.  1 5.  and  Mosheim,  ant.  Con- 
 
 this  were  incorporated  into  tlie  existing  stant.  sec.  2.  ch.  17.  side  with  Moyle. 
 
 Thundering  Legion.    "  Par  est  credere,  Mosheim  connects  "  forte"  with  "  pre- 
 
 "  ipsum  eosdem  ob  tam  egregium  atque  "  eationibus  impetrato." 
 
 "  mirandum  facinus  Fulminantium  no-  e  He  retracts  and  tlirows  the  blame 
 
 '•  mine   nobilitasse,    ac    eosdem    simul  on   Eusebius,    p.  221,   almost   denyhig 
 
 "  ejusdem  nominis  legioni  pariter  ag-  that    ApoUinaris    made    the    statement 
 
 "  gregasse."   Ann.   176,  20;    vid.  also  imputed   to   him.      So   does    Neander, 
 
 Witsius,  Diatrib.  4G.   Mr.  King  too  ob-  Church  Hist.,  vol  1.  i.  2. 
 serves  that  Xiphilin  is  the  only  author 
 
THE  THUNDERING  LEGION.  CXVll 
 
 it  surely  is  noT:  grosser  than  if  a  country  clergyman  at  this  day- 
 were  to  commit  a  blunclcr  in  speaking  of  the  Queen's  regiments 
 serving  in  India  or  Canada.  In  spite  of  our  advantages  from 
 the  pre-eut  diiVusion  of  knowledge,  certainly  our  j)arisli  priests 
 do  not  know  much  more  of  the  constitution  or  history  of  the 
 British  army,  than  the  Bishop  of  Hierapolis  of  the  military 
 establishments  of  Home. 
 
 Tertullian,  on  the  other  hand,  tells  us  that  the  Emperor 
 Marcus,  in  a  formal  di)eument,  acknowledged  the  miracle  as 
 obtained  by  the  prayers  of  the  Christians  \  and  favoiu'cd  the 
 whole  body  so  far  as,  Avithout  repealing  the  laws  against  them, 
 to  put  a  heavier  punishment  on  informers  against  them  than 
 on  themselves.  And  it  would  appear,  that  the  Emperor  did 
 isv;ue  a  rescript  in  their  favour  in  an  earlier  period  of  his 
 reign,  which  Euscbius  has  preserved^,  to  the  eflcct  that  "  the 
 "  parties  accused  of  Christianity  shall  be  pardoned,  though  it 
 "  be  proved  against  them,  and  the  informer  shall  undergo  the 
 "  penalty  instead ;"  and  in  the  reign  of  Commodus,  the  son 
 of  Marcus,  a  Pagan  actually  had  his  legs  broken  and  Avas  put 
 to  death,  for  bringing  an  acciisation  against  a  Christian'. 
 And  further,  that  the  Emperor  about  the  time  of  the  Ger- 
 man war  shewed  a  leaning  towards  "foreign  rites,"  which 
 might  easily  be  mistaken  by  the  Christians  to  include  or 
 even  to  imply  Christianity,  is  made  clear  by  one  of  the 
 authors  to  whom  reference  has  just  been  made  at  the  foot 
 of  the  page  ^.  ^Moreover,  that  the  Emperor  recognised  the 
 miracle  is  very  certain,  as  will  appear  directly ;  but,  all  this 
 being  undeniable,  still  there  is  no  evidence  for  the  very  point 
 
 •>   Moylc  denies   tlic  {Tcmilucncss  of  '  Jal)loiiski,  ibid.  p.  18.     Moylc  sus- 
 
 this  Rescript,  and  Dodwell  suspects  it,  pects    the    story,    yet    without    strong 
 
 Dissert,  ("ypr.  xi.  3  k  fin.     Moyle  adds,  grounds,  p.  2  H>.     It  is  found  in  Eu- 
 
 ]).  ;5.'57,  that  G.  Vossius  wrote  a  Disser-  sebius. 
 
 tation  to  prove  it  a  forgery.     Pagi  and  ^  Jablonski,  ibid.  Moyle,  with  a  dif- 
 
 \'alesius  maintain  it ;  so  does  Jablonski  ferent  purjjose,  gives  instances  of  tlie 
 
 in   loc,  assigning   it  with   I'agi  to  the  Kmperor's  leaning  towards  Chaldeans, 
 
 ninth  year  of  Antoninus,  wliilc  VaU-sius  magicians,  &c.  p.  2^'} :  vid.  also  p.  ;}.')(>. 
 assigns  it  to  the  first. 
 
CXVm   EVIDENCE  FOR  TARTICULAR  ALLEGED  MIRACLES. 
 
 Oil  Avliicli  the  force  of  Tertullian's  proof  depen(Js,  viz.  that  his 
 act  of  grace  toAvards  the  Christians  was  in  consequence  of  his 
 belief  in  the  miracle,  and  his  belief  that  they  vrere  the  cause 
 of  it^  So  far  from  it,  he  Avas  in  course  of  persecution  against 
 the  Church  both  before  and  after  its  date.  How  severely  that 
 persecution  raged  a  few  years  afterwards,  the  well  known 
 epistle  of  the  Chui'ches  of  Gaul  informs  us™ ;  though  its  force 
 must  at  least  have  been  suspended  as  regards  Asia  Minor,  or 
 Apollinaris,  writing  at  the  time,  could  not  have  fancied  that 
 the  Emperor  had  recognised  the  miracle  as  the  result  of  Chris- 
 tian intercession. 
 
 Dismissing  however  these  two  statements,  which,  though 
 they  cannot  be  supported  as  they  stand,  are  not  necessary  to 
 the  fact  of  the  alleged  miracle,  and  admit,  as  we  have  seen, 
 of  a  very  natural  solution,  we  have  the  following  decisive 
 evidence  in  proof  of  the  occurrence  of  some  extraordinary 
 and  providential  storm,  when  the  Roman  army  were  in  very 
 critical  circumstances  in  the  course  of  the  German  war. 
 
 Eusebius  observes,  that  even  the  Pagans  confessed  the 
 miracle,  though  they  did  not  allow  that  it  was  attributable  to 
 the  prayers  of  the  Christians ;  and  what  is  left  of  antiquity 
 sufficiently  confirms  the  assertion.  Indeed,  so  certain  was 
 the  fact,  that  nothing  was  left  to  the  former  but  to  account  for 
 it,  and  to  record  it.  They  accounted  for  it  by  referring  it 
 to  their  own  divinities,  they  recorded  it  on  medals  and  on 
 monuments.  Dio  Cassius  calls  it  a  "wonderful  and  provi- 
 "  dential"  preservation,  and  attributes  it  to  an  Egjqjtian 
 magician,  of  the  name  of  Arnuphis,  who  invoked  "  Mercurj^, 
 "  who  is  in  the  air,  and  other  spirits.^'  Julius  Capitolinus 
 attributes  it  to  the  Emperor's  prayers.    Themistivis,  who  says 
 
 '  Moyle  maintains,  p.  244,  that  Ter-  maintains  that  the  persecution  was  the 
 
 tuUian  does  not  assert  this  connection  consequence  of  a  riot  and  the  hostility 
 
 of  Antoninus' s  acknowledgment  of  the  of  local  governors,  Diatrib.  c.  6C).    King 
 
 miracle   and  his   edict,   nor   any  other  maintains  the  same,  ap.  Moyle,  p.  309. 
 
 ancient  writer.  Eusebius    certainly    speaks    of    it    as 
 
 '"  Witsius,    to    evade   the   difficulty,  e'l  iivi6e(T€oos  tcov  hri^oiv.  Hist.  v.  prooem. 
 
THE  TIIUNOKRING  LEfilOX.  C\1X 
 
 tlic  same,  adds  tliat  ho  had  seen  a  picture,  "  in  the  middle  of 
 "  which  the  Kmperor  was  praying  in  the  Hue  of  battU-,  and 
 "  his  soldiers  were  catching  the  rain  in  tluir  lulnicts,  and 
 "  quenching  their  thirst  \\\[h  the  draught  providentially 
 "  granted."  ^Moreover,  the  memorial  of  it  is  sculptured  on 
 the  celebrated  Antonine  column  at  Home,  wlierc  is  a  figui'e 
 of  Jupiter  Pluvius  scattering  lightning  and  I'ain,  the  enemy 
 and  their  horses  lying  ])rostrate,  and  the  Romans  sword  in 
 hand  rushing  on  them.  A  medal  too  is  or  was  extant,  of 
 the  very  year  of  the  occurrence,  with  the  head  of  Antoninus 
 crowned  with  laurel  on  one  side,  and  a  figure  of  ^Mercury  on 
 the  reverse. 
 
 The  mere  circumstance  of  this  event  being  recorded  with 
 such  formality  on  the  column  of  Antoninus,  is  a  sufficient 
 proof  of  its  importance ;  but  perhaps  the  reader  will  be  more 
 impressed  by  the  pagan  Dion's  description  of  it,  which  runs 
 as  follows  :  "  When  the  Barbarians  would  not  give  them 
 "  battle,  in  hopes  of  their  perishing  by  heat  and  thirst,  since 
 "  they  had  so  suiTounded  them  that  they  had  no  possible 
 "  means  of  getting  water,  and  Avhen  they  were  in  the  utmost 
 "  distress  from  sickness,  wounds,  sun  and  thirst,  and  could 
 "  neither  fight,  nor  retreat,  but  remained  in  order  of  battle 
 "  and  at  their  posts  in  this  parched  condition,  suddenly 
 "  clouds  gathered  and  a  copious  rain  fell,  not  Mithout  the 
 "  mercy  of  God.  And  when  it  first  began  to  fall,  the 
 "  Romans,  raising  theii'  mouths  towards  heaven,  received  it 
 "  upon  them ;  next  turning  up  their  shields  and  helmets  they 
 "  drank  largely  out  of  them,  and  gave  to  their  horses.  And 
 "  when  the  Barbarians  charged  them,  they  drank  as  they 
 "  fought ;  and  nundjcrs  of  them  were  wounded,  and  drank  out 
 "  of  their  helmets  water  and  blood  mixed.  And  while  they 
 "  were  thus  incurring  heavy  loss  from  the  assault  of  the 
 "  enemy,  because  most  of  them  were  engaged  in  drinking,  a 
 "  violent    hail-?torni    and    much    lightning   wore   discharged 
 
CXX  EVIDEXCE   FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 "  upon  tlie  enemy.  And  tlius  water  and  fire  miglit  be  seen 
 "  in  the  same  place  falling  from  lieaAcn,  tliat  some  might 
 "  drink  to  their  refreshment,  and  others  be  burned  to  death ; 
 "  for  the  fire  did  not  touch  the  Romans,  or  if  so,  it  was  at 
 "  once  extinguished  j  nor  did  the  v/et  help  the  Barbarians, 
 "  but  burned  like  oil;  so  that  drenched  with  rain  they  still 
 "  needed  moisture,  and  wounded  their  own  selves,  that  blood 
 "  might  put  out  the  fire ".''  This  of  course  is  rhetorically 
 written,  but  men  do  not  write  rhetorically  without  a  cause, 
 and  the  effort  of  the  composition  shews  the  marvellousness  of 
 the  occurrence. 
 
 We  are  sure,  then,  of  the  providential  deliverance  of  the 
 army,  as  Eusebius  and  the  others  state  it.  And  that  there 
 were  Christians  in  the  army  we  may  be  quite  sure,  from 
 what  we  gather  from  the  general  history  of  the  times  °,  even 
 independently  of  what  these  writers  state.  And  further,  Ave 
 may  be  sure  also,  even  before  we  have  definite  authority  for 
 it,  that  they  offered  up  prayers  for  deliverance. 
 
 "  This  is  traiiislated  from  Baionivis,  observes  of  the  alleged  apparition  of  tlie 
 
 but  it  agrees  with  tlie  original   in   all  Cross  to  Constantine,    "This  irrecon- 
 
 iniportant   points,    though   not    always  "  cilable  incongruity  between  the  sj'm- 
 
 literal.     Dion.  Hist.  Ixxi.  p.  805.    Vid.  "  bol  of  universal  peace  and  the  horrors 
 
 also  Tliemist.  Orat.  15.  "  of  war,  in  my  judgment,  is  conclusive 
 
 "  Moyle  indeed  contends  "  that  there  "against  the  miraculous   or  superna- 
 
 "  were  few  or  none  at  all  in  the  army,"  "  tural   character  of  the   transaction." 
 
 and  observes,  "  Considering  the  passive  Hist,  of  Christ,  vol.  ii.  p.  354.   He  adds, 
 
 "  principles  of  the  age,  I  would  as  soon  "  Tliis    was    the    first   advance    to   the 
 
 "  believe  my  Lord  Marlborough  had  a  "  military   Christianity  of  the  middle 
 
 "  whole   regiment  of  Quakers   in   his  "  ages."     He  refers  in  a  note  to  Mo- 
 
 "  army  as  tliat  Antoninus  had  a  whole  sheim    for    similar    sentiments,    "for 
 
 "  legion  of  Christians  in  his."  pp.  84,  "  which,"  he  says,  "I  wall  readily  en- 
 
 85.     He  argues  from  the  testimonies  "  counter  the  charge   of  Quakerism." 
 
 of  the  early  Fathers,  of  Celsus,  &c.  and  He  then  refers  to  the  Empress  Helena's 
 
 from  the  oaths  and  otlier  idolatrous  acts  turning  the  nails  of  the  Cross  into   a 
 
 to  which  soldiers  were  obliged  to  sub-  helmet  and  bits  for  Constantine' s  war- 
 
 mit,  adding,  "  that  it  was  impossible  for  horse.      "True  or  false,"   he  observes, 
 
 "  a  Christian  to  serve  in  them  unless  "  this    story   is    characteristic    of   the 
 
 "  it  were  by  the  help  of  Occasional  Con-  "  Christian  sentiment  then  prevalent." 
 
 "  formity.     At   least    in   such   a    case  This  Essay  not  professing  a  doctrinal 
 
 "  the  prayers  of  such  mock  Christians  character,  it  is  sufficient  to  specify  what 
 
 "  would  hardly  work  wonders."  p.  87.  points  of  doctrine  require  to  be  consi- 
 
 This   is   an   objection  which,  if  valid,  dered  in  judging  of  the  miracles  which 
 
 strikes  deeper  than  any  of  those  which  are  discussed.    Mr.  Isaac  Taylor  objects 
 
 I  have  nodced  in  the  text ;  but  is  ob-  otlicr   doctrinal   considerations,   as   has 
 
 viously  out  of  place  here.    Mr.  Milman  already  been  noticed. 
 
TIIK   TIirXDEKINC;    LLCilOV.  CXXl 
 
 Under  these  circumstances  I  do  not  sec  wliat  remains  to  be 
 [)rovcd.  Here  is  an  army  in  extreme  jeopardy,  with  Chris- 
 tians in  it;  the  enemy  is  destroyed  and  they  are  dehvered. 
 And  ApolHnaris,  TertulUan,  and  Eusebiiis,  attest''  that  these 
 Christians  in  tlie  army  prayed  and  that  the  dcHverance  was 
 felt  at  the  time  to  be  an  answer  to  their  prayers ;  wliat  re- 
 mains but  to  accept  their  statement  ?  ^^'e  who  arc  Chris- 
 tians as  well  as  they^  can  feel  no  hesitation  on  the  score  that 
 paj:an  writers  attribute  the  occurrence  to  another  cause,  to 
 nnxgic  or  to  false  gods.  Surely  we  may  accept  the  evidence 
 of  the  latter  to  the  fact,  without  taking  their  hypothetical 
 explanation  of  it.  And  we  may  give  our  own  explanation  to 
 it  for  om'  ovt  n  edification,  in  accordance  with  what  we  believe 
 to  be  divine  truth,  without  being  obliged  to  go  on  to  use  it 
 in  argument  for  the  conversion  of  unbelievers.  It  may  be 
 a  miracle,  though  not  one  of  evidence,  but  of  confirmation, 
 encouragement,  mercy,  for  the  sake  of  Christians. 
 
 Nor  does  it  concern  us  much  to  ansAver  the  objection  that 
 there  is  nothing  strictly  miraculous  in  such  an  occurrence,  be- 
 cause sudden  thunder  clouds  after  droiight  are  not  unfrcquent ; 
 for  in  addition  to  other  answers  which  have  been  made  to  such 
 a  remark  in  other  parts  of  this  Essay,  I  would  answer,  Grant 
 me  such  miracles  ordinarily  in  the  early  Church,  and  I  will 
 ask  no  other ;  grant  that  upon  prayer  benefits  are  vouchsafed, 
 deliverances  are  effected,  unhoped  for  results  obtained,  sick- 
 nesses cured,  tempests  laid,  pestilences  put  to  flight,  famines 
 remedied,  judgments  inflicted,  and  there  will  be  no  need  of 
 analyzing  the  causes,  whether  supernatural  or  natural,  to 
 Avhich  they  are  to  be  referred  'i.     They  may  or  they  may  not, 
 
 ""  >royle   indeed  maintains  that  the  ad  Denictrian,  Roiith,  f.  i.  ]>.  1. ").'!.     If 
 
 Christians  in  pjcncral  did  not  helicvc  it  really  seems   unreasonable   to  demand 
 
 to  he  a  miracle  ;    he  ar^^ucs  from   the  that  every   I'ather  should   write  about 
 
 silence  of  St.  Tlieojihikis,  St.  Clement,  every  tliinj;;. 
 
 Origen,    St.    Cyprian.    .\rnol)ius,    and  "i  Movie  is  ohliped  to  allow  so  much 
 
 I^actantius,  p.  277.     W.  Lowth    how-  as    this,   sayiujf   of  the    defeat   of  tiie 
 
 ever  refers  to  a  passage  in  St.  Cypri.m,  I'liilistinc-^    hy    a    storm    on    Samuci's 
 
CXXll      EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 in  this  or  tliat  case^  follow  or  surpass  the  laws  of  nature, 
 and  they  may  do  so  plainly  or  doubtfully,  but  the  common 
 sense  of  mankind  will  call  them  miraculous ;  for  by  a  miracle 
 is  popularly  meant,  whatever  be  its  formal  definition,  an  event 
 which  impresses  upon  the  mind  the  immediate  presence  of 
 the  Moral  Governor  of  the  world.  He  may  sometimes  act 
 through  nature,  sometimes  beyond  or  against  it,  but  those 
 who  admit  the  fact  of  such  interferences  will  have  little 
 difficulty  in  admitting  also  their  strictly  miraculous  cha- 
 racter, if  the  circumstances  of  the  case  require  it ;  and  those 
 w^ho  deny  miracles  to  the  early  Church  will  be  equally 
 strenuous  against  allowing  her  the  grace  of  such  intimate 
 influence  (if  we  may  so  speak)  upon  the  course  of  Divine 
 Providence,  as  is  here  in  question,  even  though  it  be  not 
 miraculous. 
 
 On  the  whole  then  we  may  conclude  that  the  facts  of  this 
 memorable  occurrence  are  as  the  early  Christian  writers 
 state  them;  that  Christian  soldiers  did  ask,  and  did  receive, 
 in  a  great  distress,  rain  for  their  own  supply,  and  lightning 
 against  their  enemies;  whether  through  miracle  or  not  we 
 cannot  say  for  certain,  but  more  probably  not  through  mi- 
 racle in  the  philosophical  sense  of  the  word.  All  we  know, 
 and  all  we  need  know  is,  that  "  He  made  darkness  His 
 "  secret  place.  His  pavilion  round  about  Him,  with  dark 
 "  water  and  thick  clouds  to  cover  Him ;  the  Lord  thundered 
 "  out  of  heaven  and  the  Highest  gave  His  thunder;  hail 
 "  stones  and  coals  of  fire.  He  sent  out  His  arrows  and 
 "  scattered  them,  He  sent  forth  lightnings  and  destroyed 
 "  them.'' 
 
 prayers,  "  This  fact,  though  it  cannot  "  of  second  causes,  but  by  the  ininie- 
 
 "  properly,  in   the   strict  and  genuine  "  diate  hand  of  God."    p.   286.     Vid. 
 
 "  sense  of  the  word,  be  calkd  a  mira-  Benedict,  xiv.  de  Can.  Sanct.  iv.  part  i. 
 
 "  cle,    yet    well    deserves    a    place    in  11.   who   instances   the   hail-stones   in 
 
 "  the  lower  form  of  miracles,  becaute  Joshua's  battle  as  "  prseter  naturani." 
 
 "  it    was  preternatural,    and    not    per-  Vid.  infr.  pp.  cxxxiii,  cxxxiv. 
 "  formed  by  the  ordinary  concurrence 
 
CHANGE   OF  WATER   INTO   OIL   DY   ST.  NAnCISSUS.       CXxUi 
 
 2.   TJie  chanyc  of  water  into  oil  by  St.  Na7'cissus  of 
 Jerusalem. 
 
 Narcissus,  Bishop  of  Jerusalem,  ulicn  oil  fiiilcd  fur  tiie 
 laiiips  on  the  vigil  of  Easter,  sent  the  persons  mIio  had  the 
 care  of  them  to  the  neighbouring  well  for  watei-.  "When  they 
 brought  it,  he  prayed  over  it,  and  it  was  changed  into  oil*". 
 Narcissus  was  made  Bishop  about  A.D.  180,  at  the  age  of 
 eighty-four;  he  ^vas  at  a  Council  on  the  question  of  Easter 
 195,  and  lived  for  some  years  of  the  third  centurj',  dying  at 
 tlie  unusual  age  of  a  hundred  and  sixteen,  or  more. 
 
 It  is  favourable  to  the  truth  of  this  account,  that  the  in- 
 strument of  the  miracle  was  an  aged,  and,  as  also  was  the 
 case,  a  very  holy  man.  It  may  be  added  that  he  was  born 
 in  the  first  century  before  St.  John's  death,  and  was  in  some 
 sense  an  Apostolical  Father,  as  Jortin  observes. 
 
 But  there  arc  certain  remarkable  cii'cumstances  connected 
 M  itli  him,  which,  as  persons  regard  them,  will  Ijc  viewed  in  op- 
 l)osite  lights,  as  making  the  miracle  more  or  as  less  probable. 
 Eusebius  informs  us  that  Narcissus  Avas  for  some  years  the 
 victim  of  a  malignant  calumny.  Three  men,  disliking  his 
 strictness  and  the  discipline  he  exercised,  accused  him  of 
 some  great  crime,  with  an  imprecation  on  themselves  if  they 
 spoke  falsely;  the  fii'st  that  he  might  perish  by  fire,  the  second 
 that  he  might  be  smitten  with  disease,  and  the  third  that  he 
 might  lose  his  eyesight.  Narcissus  fied  from  his  Church  and 
 lived  many  years  in  the  wild  parts  of  the  country,  as  a 
 solitary.  At  length  the  first  of  his  three  accusers  was 
 burned  in  his  house  with  all  his  family ;  tiie  second  was 
 covered  from  head  to  foot  Avith  the  disease  which  he  had 
 named ;  and  the  third  confessed  his  crime,  but,  overcome 
 with  shanu'  and  remorse,  lost  his  eyes  by  weeping.  Nar- 
 cissus was  restored  and  died  in  possession  of  his  see. 
 
 '  Eusch.  Hist.  vi.  n. 
 
CXXiV     EVIDENCE  EOll  TARTICULAR  ALLEGED  MIRACLES. 
 
 Now  it  may  be  said  that  tlic  extraordinary  nature  of  this 
 history  only  increases  the  improbabihty  of  the  miracle.  It 
 reads  hke  a  made  story ;  there  is  a  completeness  about  it ;  and 
 tliere  is  an  extravagance  in  the  notion  of  the  loss  of  sight  by 
 weeping.  Yet  the  same  thing  happened  to  St.  Francis. 
 "^  His  eyes/'  says  Butler,  "seemed  two  fountains  of  tears, 
 "  which  were  almost  continually  falHng  from  them,  insomucli 
 "  that  at  length  he  almost  lost  his  sight."  He  was  seared 
 with  red-hot  iron  from  the  ear  to  the  eye-brow  with  the  hope 
 of  saving  it.  In  his  last  illness  ''  he  scarce  allowed  liimself  any 
 "  intermission  from  prayer,  and  would  not  check  his  tears, 
 "  though  the  physician  thought  it  necessary  for  the  preserva- 
 "  tion  of  his  sight ;  which  he  entirely  lost  upon  his  death- 
 "  bed  ^"  However,  even  though  we  allow  that  the  history 
 in  question  is  embellished,  still  the  general  outline  may 
 remain,  that  Narcissu.s  was  unjustly  accused  and  by  a  Avon- 
 derful  pro^ddence  \indicated.  In  this  point  of  view  it  surely 
 adds  to  the  probability  of  the  miracle  before  us,  that  it  is 
 attributed  to  a  man,  not  only  so  close  upon  Apostolic  times 
 and  persons,  so  holy,  so  aged,  but  in  addition  so  strangely 
 tried,  so  strangely  righted.  It  removes  the  abruptness  and 
 marvellousness  of  what  at  first  sight  looks  like  "  naked 
 history,"  as  Paley  calls  it,  or  what  we  commonly  understand 
 by  a  legend.  Such  a  man  may  well  be  accounted  "  worthy  for 
 whom  Christ  should  do  this."  And  if  the  foregoing  circum- 
 stances are  true,  not  only  in  outline,  but  in  detail,  then  still 
 greater  probability  is  added  to  the  miracle. 
 
 Jortin  objects  that  "  the  change  of  water  into  oil  to  supply 
 "  the  church  lamps  has  the  air  of  a  miracle  performed  upon 
 ''an  occasion  rather  too  slender'."  But  Dodwell"  had 
 already  observed  that  the  mystical  idea  connected  with  the 
 sacred  lights  gives  a  meaning  to  it,  and  particularly  at  that 
 
 •  Lives  of  the  Saints,  Oct.  4.  "  Dissert,  in  Iren.  ii.  49. 
 
 '  Vol.  ii.  p.  103. 
 
CIIAN'OE   OF   WATER   INTO  OIL   BY    ST.  N  A  lit  ISSl'.S.  CXXV 
 
 season;  and  Euscbius  tells  us  that  tlic  people  were  in  niueh 
 eonsternation^  at  their  lailuie. 
 
 Jortin  also  observes  that  "in  the  time  of  Au;;uslus,  a 
 "  fountain  of  oil  burst  out  at  Komc  and  flowed  ior  a  whole 
 "  day.  In  natural  history  there  arc  accounts  of  j^rcasy  and 
 "  bituminous  springs,  when  something  like  oil  has  floated  on 
 "  the  water.  Pliny,  and  Ilardouin  in  his  notes, 'mention  many 
 "  such  fountains,  '  ipii  expleut  olei  vicem,'  and  '  (luoriim  aquA, 
 "  '  luceruae  ardcant.'  "  This  cii'cumstance  perhaps  adds  pro- 
 bability to  the  miracle,  both  as  lessening  its  violence,  (if  the 
 word  may  be  used,)  as  the  accompanying  history  of  the 
 Bishop's  trials  lessens  it  in  another  way,  and  because  in 
 matter  of  fact  Almighty  Wisdom  seems,  as  appears  from 
 Scripture,  not  unfrequently  to  work  miracles  beyond,  rather 
 than  against  nature. 
 
 Euscbius  notices  pointedly  that  it  was  the  Iradil'wn  of  the 
 Cluu'ch  of  Jerusalem  >'.  It  should  be  recollected,  ho\\  ever, 
 that  the  tradition  had  but  a  narrow  interval  to  pass  from 
 Narcissus  to  Eusebius, — not  above  fifty  or  sixty  years,  as  the 
 latter  was  born  about  A.D.  201. 
 
 On  the  whole  then  there  seems  sufficient  ground  to  justify 
 us  in  accepting  this  narrative  as  in  truth  an  instance  of  our 
 Lord's  gracious  presence  with  His  Church,  though  the  evi- 
 dence is  not  so  definite  or  minute  as  to  enable  us  to  realize 
 the  mii-aclc.  This  is  a  remark  which  is  often  in  point ;  belief, 
 in  any  true  sense  of  the  word,  requires  a  certain  familiarity 
 or  intimacy  of  the  mind  with  the  thing  believed.  Till  it  is 
 in  some  way  brought  home  to  us  and  made  oui*  own,  we 
 cannot  properly  say  we  believe  it,  even  when  our  reason 
 receives  it.  This  occurs  constantly  as  regards  matters  of 
 opinion  and  doctrine.  Take  any  point  of  detail  in  the  religious 
 views  of  a  person  whom  we  revere  and  follow  on  the  whole  ;  do 
 
 *   A(tvi\%  aOvfji'as  iiaKa^ovarjs  t)j  nav  '   'Hs  <"<  vapa^'crtus  twv  koto  SiaSo- 
 
CXXVl      EVIDENCE   FOR  PARTICULAR  ALLEGED   MIRACLES. 
 
 Ave  believe  tliis  particular  doctrine  or  opinion  of  liis^  or  do  we 
 not  ?  We  do  not  like  to  pledge  ourselves  to  it^  yet  we  shrink 
 from  saying  that  it  is  not  true,  and  we  defend  it  when  we  hear 
 it  attacked.  We  have  no  doubt  about  it,  yet  we  cannot  bring 
 ourselves  to  say  positively  that  we  believe  it,  because  belief 
 implies  an  habitual  presence  and  abidance  of  the  matter  be- 
 lieved in  om^  thoughts,  and  a  familiar  acquaintance  with  the 
 ideas  it  involves,  which  we  cannot  profess  in  the  instance  in 
 question.  Here  we  see  the  use  of  reading  and  stvidying  the 
 Gospels  in  order  to  true  behef  in  our  Lord ;  and,  again,  of 
 acting  upon  His  words,  in  order  to  true  belief  in  them.  This 
 being  considered,  I  do  not  see  that  we  can  be  said  actually  to 
 believe  in  a  miracle  hke  that  now  in  question,  of  which  so 
 little  is  knoAvn  in  detail,  and  which  is  so  little  personally 
 interesting  to  us ;  but  we  cannot  be  said  to  disbelieve  it, 
 there  being  sufficient  grounds  for  conviction  in  the  sense 
 in  which  we  believe  the  greater  part  of  the  accounts  of 
 general  history. 
 
 3.    The  Miracle  wrought  on  the  course  of  the  River  Lycus  by 
 St.  Gregory  Thaumaturgus. 
 
 Douglas,  in  his  great  earnestness  to  prove  that  no  real 
 miracles  were  wrought  by  the  Fathers  and  Saints  of  the 
 second  and  third  centuries,  tells  us  that  the  miracles  of  St. 
 Gregory  Thaumaturgus,  some  of  which  have  been  detailed 
 aboA^e,  "  are  justly  rejected  as  inventions  of  a  later  age,  and 
 "  can  be  believed  by  those  only  who  can  admit  the  miracles 
 "  ascribed  to  Apollonius,  or  those  reported  so  long  after  his 
 "  death,  of  Ignatius.  Gregory  of  Nyssa^'  [the  biographer  of 
 Thaumaturgus],  "  according  to  Dr.  Cave's  character  of  hira, 
 "  was  apt  to  be  too  credulous.  No  wonder,  therefore,  he 
 "  ffave  too  much  credit  to  old  women's  tales,  as  the  anecdotes 
 "  of  the  Wonder-worker  must  be  allowed  to  be,  when  related, 
 "  as   we   learn   from    St.  Basil,   by  his   aged    grandmother 
 
ST.  GREGORY  S  MIRACLE  UPON  TIIK   UIVKR   LYCUS.       CXXVIl 
 
 "  Muciiiia\^'  This  is  not  respectful  cither  to  St.  ^[acrina 
 or  to  St.  Gregory  Tluiumaturgus,  to  say  nothing  of  liis  treat- 
 ment of  Nyssenj  plainly,  it  can  mean  nothing  else  but 
 that  St.  Gregory  did  no  miracles,  and  that  it  is  weak,  nay, 
 even  heathenish,  to  believe  ho  did.  (Otherwise  thinks  a  very 
 careful  and  learned  writer,  not  a  member  of  the  Church,  and 
 his  statement  may  fitly  be  placed  in  contrast  with  the  opinion 
 of  one  who  wjis  a  Bishop  in  it.  "  His  history,"  saj's  Lardner, 
 speaking  of  Thaumatvu'gus,  "  as  delivered  by  authors  of  the 
 "  fourth  and  following  centuries,  particularly  by  Nyssen,  it  is 
 "  to  be  feared,  has  in  it  somewhat  of  fiction  ;  but  there  can  be 
 "  no  reasonable  dou])t  made  but  he  was  very  successful  in 
 "  making  converts  to  Christianity  in  the  country  of  Pontus 
 "  about  the  middle  of  the  third  century ;  and  that,  beside  his 
 "  natural  and  acquired  abilities,  he  was  favoured  with  extra- 
 "  ordinary  gifts  of  the  Spii-it,  and  wrought  miracles  of  sur- 
 "  prising  power.  The  plain  and  express  testimonies  of  Basil 
 "  and  others,  at  no  great  distance  of  time  or  place  from 
 "  Gregory,  must  be  reckoned  sufficient  grounds  of  credit  with 
 "  regard  to  these  things.  Theodoret  mentioning  Gregory, 
 "  and  his  brother,  and  Firmilian,  and  Helenus,  all  together, 
 "  ascribes  miracles  to  none  but  him  alone.  They  were  all 
 "  Bishops  of  the  first  rank ;  nevertheless  Gregory  had  a  dis- 
 "  tinction  even  among  them.  It  is  the  same  thing  in  Je- 
 "  rome's  letter  to  ^Magnus ;  there  arc  mentioned  Ilippolytus, 
 "  Juhus  Africanus,  Dionysius  of  Alexandria,  and  many  others, 
 "  of  great  note  and  eminence  for  learning  and  piety.  But 
 "  Theodore,  afterwards  called  Gregory,  is  the  only  one  w  ho 
 "  is  called  a  man  of  Apostolical  signs  and  wonders  *." 
 
 These  remarks  of  Lardner  should  be  kept  in  mind  by 
 those  who  would  examine  the  miracles  attributed  to  St.  Gre- 
 gory. For  it  is  obvious  to  reflect,  that  if  we  once  believe 
 that  he  did  Avork  miracles,  it  is  the  height  of  improbability 
 
 '  Page  -i-n.  note.  "  Crctlil).  ii.  42.  §  .5. 
 
CXXVIU      EVIDENCE   FOR   PARTICULAR  ALLEGED   MIRACLES. 
 
 that  in  tlie  course  of  a  century  all  of  these  should  be  for- 
 gotten^ and  a  set  of  pretended  miracles  substituted  in  their 
 place^  and  that  among  a  people  who  are  noted  for  a  particular 
 attachment  to  their  old  customs^  and  especially  to  the  rites 
 and  usages  introduced  by  St.  Gregory.  "  The  people  of  Neo- 
 "  cresarea,"  says  Lardner,  "  retained  for  a  long  Avhile  re- 
 "  markable  impressions  of  religion ;  and  they  had  an  affection 
 "  for  the  primitive  simplicity,  very  rare  and  uncommon, 
 "  almost  singular  at  that  time,  when  innovations  came  into 
 "the  Church  apace''."  And  if  reasons  can  be  given  for 
 believing  one,  a  favourable  hearing  will  be  gained  for  the 
 rest,  which  belong  to  one  family  with  it,  and  are  convej^ed  to 
 us  through  the  same  channels.  All  are  of  the  romantic  kind, 
 all  come  to  us  on  tradition  committed  to  writing  by  St.  Gre- 
 gory Nyssen.  That  is,  we  shall  have  reason  for  believing  his 
 narrative  in  its  substance,  for  still  there  is  nothing  to  prevent 
 misstatement  in  its  detail.  Against  this,  indeed,  inspiration 
 alone  could  secure  us. 
 
 This  absence  of  a  perfection,  which  only  attaches  to  inspired 
 documents,  has  often  been  made  an  objection  to  receiving  the 
 miracles  which  Ecclesiastical  history  records  '^.  But  there  is 
 another  peculiarity  about  its  existing  materials,  which  applies 
 in  particular  to  INyssen's  Life  of  Thaumatm^gus.  That  Life 
 does  not  answer  the  purpose  for  which  critics  and  contro"S'er- 
 sialists  require  it  at  this  day ;  it  is  very  unsatisfactory  as  an 
 attestation  of  miracles,  and  Avould  not  read  well  in  a  process  of 
 canonization.  For  in  truth  the  author  did  not  set  himself  to 
 attest  them  at  all;  he  wrote  a  sacred  panegyrical  discourse. 
 
 ^  Vid.  also  above,  p.  xxvi.  "  mixture,   they    expect   a    quality    in 
 
 •^  "  The  miracles  of  Christ  and  His  "  truth  which  v/as  never  yet  found  in 
 
 "  Apostles  have  not  escaped  the  adulte-  "  it,  nor,   I  fear,  ever  will.     Nay,  tlie 
 
 "  rations  of  monkery ;  and  if  this  were  "  more  notorious  a  fact  of  this  kind  is, 
 
 "  sufficient  to  discredit  truth,  there  is  "  that  is  to  say,  the  more  eye-witnesses 
 
 "  not  a  fact  in  civil  history  that  would  "  there  are  of  it,  the  more  subject  it 
 
 "  stand  its  ground.     As  to  those  who  "  is    to   undesigned    depravation,"   &c. 
 
 "  expert  a  certain  innate  virtue  in  it,  "SVarburton,  Julian,  §  2.  n.  3.  p.  90.  ed. 
 
 "  of  force  to  extrude  all  heterogeneous  1750. 
 
ST.  guegory's  mik.vci-k  upon  Tin:  rivku  i.vcls.   cwix 
 
 Jind  from  the  nature  of  the  composition  he  left  out  nunies, 
 dates,  places,  particulars,  all  of  them  necessary  indeed  for 
 critical  proof,  but  he  was  not  engaged  in  furnishing  evidence. 
 He  was  an  encomiast  of  a  departed  Saint;  and  why  not,  if 
 he  found  it  fitting  for  his  people  ?  he  even  omits  particulars 
 wdiich  he  certainly  knew  well,  and  every  one  else ;  as  the 
 name  of  Gregory's  see,  and  of  the  Emperor  under  wliosc 
 persecution  he  fled  from  it ;  why  then  need  we  be  sus- 
 picious of  other  omissions,  as  if  they  necessarily  reflected  on 
 the  general  authenticity  of  his  narrative?  Why  may  he  not 
 put  off  a  secular  style  and  manner,  when  he  is  treating  a 
 religious  subject?  Why  is  he  to  be  compelled  to  turn  the 
 Church  into  a  com*t  of  law,  and  to  introduce  a  prosaic 
 phraseology  into  the  hymns,  the  anthems,  and  the  lessons  of 
 the  Euehology  ?  Yet  what  but  this  is  implied  in  the  follow- 
 ing complaints  of  Lardner  on  the  character  of  his  Oration  ?  as 
 if  a  Bishop  might  not  write  homilies  or  panegyrics,  or  rsad 
 martyrologies,  or  as  if  inspired  Scripture  itself  were  so  precise 
 in  dating,  locating,  and  naming  the  sacred  persons  and  sacred 
 things  which  it  introduces.  AVould  not  St.  Gregory's  simple 
 answer  to  such  criticism  be,  that  he  did  not  write  for  Dr. 
 Lardner?  That  candid  writer  seems  to  forget  this,  when  he 
 speaks  of  his  Oration  as  follows : — "  It  is  plain  it  is  a  pane- 
 "  gjTic,  not  a  history.  Nyssen  is  so  intent  upon  the  mar- 
 "  vellous,  that  he  has  scarce  any  regard  to  common  things ; 
 "  he  relates  distinctly  the  mysterious  faith  which  Gregory 
 "  received  one  night  from  John  the  Evangelist ;  but  he 
 "  despatches  in  a  very  few  words  the  instructions  which 
 "  Gregoiy  received  from  Origen ;  though  he  was  five  years 
 "  under  his  tuition,  and  had  before  him  excellent  materials 
 "  to  enlarge  upon  concerning  that  part  of  our  Bishop's 
 "  history.  Then  he  takes  little  or  no  notice  of  circumstances 
 "  of  time  and  place,  or  the  names  of  persons ;  these  he  omits 
 "  as  things  of  no  moment.     Indeed,  he  has  been  so  good  as 
 
 i 
 
CXXK   EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 "  to  inform  us  of  Gregory^s  native  city  and  country^  and 
 "  that  he  studied  some  time^  as  he  says^  at  Alexandria;  but 
 "  he  does  not  let  us  know  where  Gregory  was  acquainted  with 
 "  Origen,  whether  at  Alexandria  or  at  Ceesarea.  He  does 
 ''  not  inform  us  of  the  Temple  where  Gregory  lodged  and 
 "  silenced  the  demon;  neither  where  it  stoodj  nor  to  Avhat 
 "  god  it  was  dedicated.  He  has  not  so  much  as  once  meii- 
 "  tioiied  the  name  of  the  Priest  who  was  converted  in  so  ex- 
 "  traordinary  a  manner ;  nor  has  he  mentioned  the  name  of 
 "  any  one  of  the  many  persons,  subjects  of  Gregory's  mi- 
 "  raculous  works."  "  Possibly  it  will  be  said/'  he  continues, 
 "  that  it  was  contrary  to  the  rules  of  rhetoric  to  be  more 
 "  particular  in  an  oration.  If  that  be  so,  and  all  that  Nyssen 
 "  aimed  at  was  to  entertain  his  hearers  or  readers  with  a  fine 
 "  piece  of  oratory,  we  must  consider  it  as  such ;  but  then 
 "  though  it  may  afford  us  some  good  entertainment,  it  will 
 "  hardly  be  a  ground  for  much  faith ;  for  a  story  to  be 
 "  amusing  is  one  thing,  to  be  credible  another."  But  is 
 there  no  refuge  from  the  rostrum  on  the  one  hand,  and  the 
 witness-box  on  the  other  ?  Must  a  style  be  either  rhetorical 
 or  controversial  ?  May  it  not  be  Ecclesiastical  ?  However, 
 Lardner  grants  that  the  miracle  wrought  upon  the  Lycus  is 
 at  least  particularized  by  the  name  of  the  river,  and  as  some 
 may  think  that  it  even  approaches  to  fulfil  Leslie's  celebrated 
 criterion  of  a  miracle,  a  few  words  shall  be  given  to  it  here. 
 
 Leslie's  tests  of  the  truth  of  a  miracle  are  these;  that  it 
 should  be  sensible ;  public ;  verified  by  some  monument  and 
 observance ;  and  that,  set  up  at  the  very  time  when  it  was 
 wrought.  Now  St.  Gregory  is  said  by  his  biographer,  as  we  have 
 seen  above  ^,  to  have  restrained  a  mountain-stream  within  its 
 mounds,  which  had  been  accustomed  to  flood  the  plain  country 
 into  which  it  descended.  He  tells  us  the  place,  as  Avell  as  the 
 river,  and  the  mountains  from  which  it  flowed ;  he  describes 
 
 •■  Pages  xKvii,  xxviii. 
 
ST.  OREt;ORY  S   MIRACLE   UPON'  Till:   RIVER   LYCUS.     C\XX1 
 
 its  impetuosity  as  recurring,  according  as  it  ^vas  swolhii  l)y 
 the  waters  from  tlie  mountains,  and  its  ravages  as  \cry 
 serious.  But  he  adds,  that  after  Gregory  had  visited  the 
 spot  and  prayed,  the  calamity  was  stopped  once  for  all,  thouj^h 
 the  stream  descended  witli  fiuy  as  before,  and  came  14)  to 
 the  very  place  which  St.  Gregory  had  marked  as  its  limit. 
 He  specifies  this  place  by  referring  his  readers  to  a  monument 
 standing  upon  it,  and  that  from  the  time  of  the  miracle,  and 
 moreover,  a  monument  Avhich  in  its  history  involves  an  ad- 
 ditional miracle.  He  says,  that  the  Saint  took  his  staff  and 
 fixed  it  at  the  opening  of  the  mound  which  the  current  had 
 forced ;  that  the  staff  grew  into  a  tree,  and  that  the  waters 
 swept  it,  but  never  passed  it,  and  that  it  remained  to  his 
 own  day,  being  known  by  the  people  of  the  country  as  "  the 
 "  staff."  Moreover,  it  may  be  said  there  was  an  observance 
 instituted  at  the  time  of  the  miracle,  as  well  as  a  monument ; 
 for  siu-ely  the  conversion  of  the  pcoi)le  benefited  upon  the 
 receipt  of  the  benefit,  is,  in  its  results,  of  the  nature  of  a 
 standing  observance,  and  well  fitted  to  preserve  and  continue 
 the  knowledge  of  the  supernatural  act.  And  further,  as  some 
 immediate  extraordinary  occurrence  is  necessaiy  to  enable  us 
 to  account  for  so  extraordinary  an  event  as  the  conversion  of 
 a  whole  people,  but  the  success  of  St.  Gregory's  restraint  upon 
 the  stream  could  not  be  known  till  after  an  interval,  or  rather 
 only  in  a  course  of  years,  some  probability  is  thereby  added 
 to  the  idea  that  in  the  manner  or  circumstances  of  his  action 
 itself  there  was  something  impressive  and  convincing,  as  the 
 miracle  wrought  upon  the  staff  would  have  been  in  an 
 eminent  way. 
 
 Further,  Nyssen  not  only  lived  too  near  the  times  to  allow 
 of  a  spurious  tradition  fastening  itself  on  the  histor}',  whether 
 of  the  tree  or  of  the  people,  but  he  was  a  native  and 
 inhabitant  of  that  part  of  Asia  Minor,  and  his  family  before 
 him.      His  grandmother,  Macrina,  was  brought  up  at  Nco- 
 
 i  '' 
 
 1     f^ 
 
CXXXll    EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 cresarea,  Gregory's  see,  by  his  immediate  disciples.  Should 
 the  accoimt  be  false,  it  will  be  somewhat  of  a  parallel  to  sup- 
 pose a  person,  at  this  day,  in  high  Ecclesiastical  station,  born 
 and  educated  and  writing  in  the  Isle  of  Man,  and  assuring 
 us  that  Bishop  Wilson  once  laid  a  storm  for  the  fishermen, 
 and  that  a  lighthouse  was  built  at  the  time,  and  still  remains, 
 in  commemoration  of  the  event;  and  writers,  moreover,  of 
 this  day  in  England,  Scotland,  and  Ireland,  confirming  the 
 testimony,  by  incidentally  observing,  without  allusion  to  the 
 particular  story,  that  Bishop  Wilson  had  the  gift  of  mu'acles. 
 We  should  say  it  was  impossible  that  such  evidence  could 
 be  offered  in  behalf  of  a  fiction  now ;  and  why  not  say  the 
 same  of  a  similar  case  then?  "But  a  fiction  was  possible 
 "  then,''  it  may  be  argued,  "  because  the  age  was  more  super- 
 "  stitious  than  now."  I  answer,  and  so  was  a  miracle;  be- 
 cause the  Church  was  more  Catholic  and  Apostolic. 
 
 Of  coui'se  an  objection  may  be  raised  on  the  score  of  the  mi- 
 racle not  being  of  such  a  kind  as  to  preclude  the  possibility  of 
 referring  it  to  physical  causes  in  a  country  where  earthquakes 
 were  not  uncommon.  But  miracles  of  degree,  which  admit 
 abstractedly  and  hypothetically  of  being  explained  by  the  joint 
 operation  of  nature  and  of  exaggeration  in  the  informant, 
 are  among  the  most  common  in  Scriptui^e,  and  may  be 
 cogent  and  convincing  in  the  particular  case,  as  has  been 
 ah'eady  observed.  No  east  ^vind  could  raise  the  waters  of 
 the  Red  sea,  as  Scripture  describes  them  to  be  raised  at  the 
 time  of  the  Exodus ;  no  supposition  of  earthquake  or  other 
 physical  disturbance  will  sufl&ce  to  deprive  Nyssen's  narrative, 
 as  it  stands,  of  its  mu'aculous  character.  Nor  ma}'^  we  take 
 on  ourselves  to  mutilate  or  deface  either  it  or  the  Book  of 
 Exodus,  or  any  other  professed  statement  of  fact,  without  first 
 assigning  reasons  for  our  proceeding. 
 
CONSTANTINE  S  LUMINOUS  CROSS.  CXXXUl 
 
 4'.  Appearance  of  the  Cross  in  the  sky  to  Constantine. 
 
 Wlien  Constantine  was  on  liis  march  to  Home  to  attack 
 MaxentiiiSj  at  a  time  ulicn  lie  was  as  yet  luulecided  about 
 the  truth  of  Christianity^  a  luminous  Cross  is  said  to  liave 
 appeared  in  tlic  sky  at  mid-day,  in  sight  of  himself  and  his 
 army,  Mith  the  inscription  "  In  this  conquer*^."  His  victory 
 and  his  conversion  followed.  The  date  of  these  transactions 
 is  A.D.  311  and  312. 
 
 Now,  here  the  fact  reported  is  plainly  miraculous ;  no 
 known  physical  cause  could  have  formed  a  sentence  of  Greek 
 or  Latin  in  the  air.  It  has  sometimes  been  supposed,  indeed, 
 that  letters  were  not  really  exhibited,  but  only  some  emblem, 
 such  as  a  crown,  which  denoted  conquest  ^ ;  and  that  then  what 
 remains  of  the  phenomenon  may  be  resolved  into  meteoric 
 eft'ects.  But  since  such  an  appearance  at  such  a  juncture, 
 whatever  be  its  physical  cause,  or  whether  it  have  one  or  no, 
 is  undeniably  the  result  of  an  immediate  Divine  super- 
 intendence, it  is  not  easy  to  see  what  is  gained  by  an  hypo- 
 thesis of  this  nature.  If  in  matter  of  fact  our  Lord  was  then 
 really  addressing  Constantine,  it  seems  trifling  to  make  it  a 
 grave  point  to  prove  that  He  did  so  in  this  way,  and  not  in 
 that.  In  such  a  case  nature  either  would  be  made  to  minister, 
 or  would  be  no  impediment,  to  His  Will ;  and  His  Will  to 
 address  Constantine  is  sufficient  surely  by  itself  to  account 
 for  a  contravention  or  suspension  of  the  laws  of  nature,  and 
 to  overcome  the  presumption  which  primd  facie  lies  against 
 the  miracle.  That  He  should  address  Constantine  intelligibly 
 is  a  miracle  already.     And  surely  to  sway  and  overrule  the 
 
 =  Nicephorus  and  Zonaras  say  that  against  Brcntius  that  the  apparition 
 the  inscription  was  in  Latin.  Eusebius  was  that  of  the  Cross  with  the  mono- 
 gives  the  inii)ressi()n  tliat  it  was  in  gram  of  Xp,  and  not  merely  of  tlie 
 Greek.  So  says  the  Emperor  Leo  ex-  monogram.  Kivetus  too  contends  for 
 pressly  ;  vid.  Grets.  de  Cruc.  torn.  ii.  the  monogram  only.  Cath.  Ortli.  ii.  19. 
 p.  .37.  who,  mentioning  tliis  diflerence  ]>.  KiS. 
 of    statement,    ibUl.,    also    determines  '  Fabric.  Dissert,  dc  Cruce  10. 
 
CXXxiv    EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 physical  system  towards  a  moral  object^  is  a  miracle  only  dif- 
 ferent in  degree  from  an  interference  with  it  for  sucli  an  object. 
 For  this  is  to  impose  on  it  a  constraint  beyond  and  above  itself, 
 i.  e.  a  supernatural  constraint ;  and  if  it  is  subordinate  to 
 moral  laws^  why  should  it  not  sometimes  give  way  to  them  ? 
 In  shortj  does  the  case  ever  stand  tlius^  if  it  may  be  reverently 
 saidj  that  the  Almighty  would  address  man,  did  not  nature 
 stand  in  the  way  ?  Does  He  fetter  Himself  with  its  laws,  who 
 even  in  the  days  of  His  flesh  did  but  submit  to  them,  in  order 
 in  the  event  to  dispense  with  them  ?  Such  explanations  then 
 either  imply  that  the  inviolability  of  creation  is  more  sacred 
 than  a  Purpose  of  the  Creator,  or  they  tamper  with  historical 
 evidence  for  an  insufficient  end.  To  mutilate  the  evidence  is 
 to  incur  all  the  difficulty  of  denying  it,  with  none  of  the  gain. 
 So  this  question  may  be  passed  over. 
 
 In  the  next  place  the  a  priori  aspect  of  the  reported  miracle, 
 if  it  is  so  to  be  called^,  is  in  its  favour.  The  approaching  con- 
 version of  the  Roman  empire,  in  the  person  of  its  head,  was 
 as  great  an  event  as  any  in  Christian  history.  Constantino^  s 
 submission  of  his  power  to  the  Church  has  been  a  pattern  for 
 all  Christian  monarchs  since,  and  the  commencement  of  her 
 state  establishment  to  this  day;  and  on  the  other  hand  the 
 fortunes  of  the  Roman  Empire  are  in  prophecy  apparently 
 connected  with  her  in  a  very  intimate  manner,  which  we  are 
 not  yet  able  fully  to  comprehend.  If  any  event  might  be  said 
 to  call  for  a  miracle,  it  was  this ;  whether  to  signalize  it  or  to 
 bring  it  about.  Again,  portents  in  the  sky  preceded  the  final 
 destruction  of  Jerusalem,  and  are  predicted  in  Scripture  as 
 forerunners  of  the  last  day.  Moreover  our  Lord^s  prophecy 
 of  "  the  Sign  of  the  Son  of  Man  in  heaven^"  was  anciently 
 
 8  "  Confudit    Danaeus    apparitiones  "  supra  naturas  vim  et  ordinem  patrata 
 
 '  Crucis  cum  miraculis  Crucis  ;    etsi  "  sunt."     Gretzer  de  Cruce,  iv.  12.  p. 
 
 '  euim  apparitiones  Crucis  possunt  mi-  253.  ed.  1734. 
 
 '  racula  appellari,  Bellarminus  tamen  ''  On  the  sign  of  the  Son  of  Man  being 
 
 'apparitiones    a    miraculis    distinxit,  understood  of  the  Cross  by  the  Fathers, 
 
 '  miracula  vocans  ea,  qua?  per  Cruoem  vid.    G.   Voss.  Thcs.   Theolog.  xvi.  9. 
 
CONSTANTINE  8  LUMINOUS  CROSS.  CXXXV 
 
 understood  of  the  Cross.  And  further,  the  sign  of  tlic  Cross 
 Avas  jit  tlic  time,  and  liad  l)ecn  from  the  beginning,  a  received 
 symbol  and  instrument  of  Christian  devotion,  and  cannot  be 
 ascribed  to  a  then  rising  superstition.  Tertullian  speaks  of 
 it  as  an  ordinary  rite  for  sanctifying  all  the  ordinaiy  events 
 of  the  day ;  it  was  used  in  exorcisms ;  and  what  is  still  more 
 to  the  point,  it  is  regarded  by  St.  Justin,  Tertullian,  and 
 Minueius  as  ^isibl}'  impressed  upon  natural  forms  and  on 
 the  arts  of  social  life,  as  well  .as  introduced  into  the  types 
 of  the  Old  Testament. 
 
 One  should  be  inclined  then  to  receive  the  wonderful  event 
 in  question  on  ver}'  slight  eWdenee,  if  that  were  good  as  far  as 
 it  went ;  and  now  let  us  see  what,  and  of  what  kind,  is  pro- 
 ducible in  its  behalf.  It  is  on  the  whole  sufficient,  yet  not 
 without  its  difficulties. 
 
 In  the  panegyrical  oration  delivered  immediately  upon  the 
 victory  the  speaker,  who  is  a  Pagan,  asks,  "  AMiat  God,  what 
 "  Divine  Presence  encouraged  thee,  that  when  nearly  all  thy 
 "  companions  in  arms  and  commanders  not  only  had  secret 
 "  niisgi\'ings  but  had  open  fears  of  the  omen,  yet  against  the 
 "  counsels  of  men,  against  the  warnings  of  the  di%'incrs,  thou 
 "  didst  by  thyself  perceive  that  the  time  of  delivering  the 
 "  city  was  come  '."  Now  here  an  omen  is  mentioned  of  a 
 public  nature,  which  dismayed  the  heathen  priests  and 
 soldiers;  it  is  remarkable  too  that  ivJiat  it  was  is  not  men- 
 tioned. All  this  Avoukl  be  sulliciently  accounted  for,  if  it  was 
 the  sign  of  the  Cross  wliich  they  had  seen ;  a  spectacle  of  all 
 others  of  l)ad  augury  with  the  hierarchy  of  the  pagan  city ''. 
 And  in  corroboration  of  this  interpretation,  Eusebius  in  his 
 own  account  of  the   miracle,  tells  us  that  on   sight   of  the 
 
 Cornel.  ;\  Lapid.  in  loc.  Matt  and  Mai-  irapeVx*  fai  ayoivlav.    Xaz.  Orat.  iv.  51-. 
 
 donat.  in  loc.  He  upliraids  tlic  Christians  with  their 
 
 '   ]5aron.  .\nn.  312.  14.  worship  of  the  wood  of  the  Cross,  and 
 
 •*  .Julian  is  said  to  have  found  a  cross  sipninjj;    it    ui)on    their    foreheads    and 
 
 uiion   the  entrails  of  a   vietiin   he  was  seulpturing    it    upon    their    dwellings. 
 
 oU'ering  in   saerifice  ;    the  sight  </>piifV  Cyril,  eonlr.  Julian,  ]>.  Idi. 
 
CXXXVl    EVIDENCE   FOR   PARTICULAR  ALLEGED   MIRACLES, 
 
 apparition  Constantine^  who  was  still  fluctuating  between 
 Christianity  and  Paganism^  was  at  first  much  distressed  from 
 a  doubt  what  it  portended. 
 
 Nextj  about  the  year  314  or  315^  that  is,  three  years  after 
 the  event,  Constantine  erected  his  triumphal  arch  at  Kome 
 which  still  remains,  with  an  inscription  testifpng  that  he 
 had  gained  the  \dctory  'Hnstinctu  divinitatis,  mentis  magni- 
 "  tudine^/' 
 
 Further,  before""  314,  Lactantius  or  Csecilius,  as  we  determine 
 the  author,  published  his  De  Mortibus  Persecutorum;  in  which 
 he  asserts,  not  in  any  rhetorical  tone  or  in  form  of  panegjTic, 
 but  in  the  grave  style  of  history,  that  Constantine,  in  conse- 
 quence of  a  di'cam,  caused  the  initial  letter  of  the  word  Christ 
 to  be  inscribed  on  the  shields  of  his  soldiers  and  that  he 
 thereby  gained  the  victory.  "  Constantino,^'  he  says,  "  was 
 "  admonished  in  sleep  to  mark  the  heavenly  sign  of  God 
 "  on  the  shields,  and  so  to  engage  the  enemy.  He  did  as 
 "  he  was  bidden,  and  marks  the  name  of  Christ  on  the 
 "  shields,  by  the  letter  p^  drawn  across  them,  Avith  the  top 
 "  circumflexed.  Armed  with  this  sign  his  troops  take  up 
 "  arms.  The  enemy  marches  to  meet  them  without  their 
 "  imperial  Commander,  and  passes  over  the  bridge,"  &c." 
 Here  is  no  mention  of  an  appa7'ition,  but  still  the  author 
 speaks  of  "  the  heavenfy  sign.'^ 
 
 On  the  first  of  March  321,  Nazarius,  a  pagan  orator  of 
 celebrity,  pronounced,  apparently  at  Rome,  and  not  in  Con- 
 stantine's  presence,  a  panegjTical  oration  upon  the  Emperor. 
 In  this  he  speaks  of  the  assistance  which  the  latter  had  re- 
 ceived against  Maxentius  in  the  following  terms : — "  Thou 
 "  didst  fight,  O  Emperor,  by  compulsion ;  but  it  was  thy  best 
 
 '  Burton,  however,  tells  us  that  "  the  the    inscription    reads    oddly    without 
 
 "  words  ijisthictu    dhunitatis    are    sup-  them. 
 
 "  posed  to  have  been  added  afterwards,  '"  i.   e.   before   the    first    breach  be- 
 
 "  as  the  marble  is  there  rather  sunk  in,  tween  Constantine  and  Licinius.  Vid. 
 
 "  and  the  holes  for  the  bronze  letters  Gibbon,  eh.  20.  note  10. 
 
 "  are  confused."   Roine,  p.  21 -'5.     Yet  "  De  M.  P.  p.   11. 
 
CONSTANTINE's   LIMINOIS  CKOSS.  CXXXVll 
 
 "  claim  upon  victory,  that  thou  didst  not  seek  it.  Peace  was 
 "  denied  to  him  for  whom  victory  was  destined.  ...  In  short 
 "  it  is  the  common  talk  of  all  the  Gallic  provinces,  that  liosts 
 "  were  seen,  who  bore  on  them  the  character  of  divine  mcs- 
 "  sengcrs.  And  though  heavenly  things  use  not  to  come  to 
 "  si"-ht  of  man,  in  that  the  simple  and  uncompounded  sub- 
 "  stance  of  their  subtle  nature  escapes  his  heavy  and  dim 
 "  perception,  yet  those,  thy  auxiliaries,  bore  to  be  seen  and  to 
 "  be  heard,  and  when  thoy  had  testified  to  thy  high  merit 
 "  thcv  fled  from  the  contagion  of  mortal  eyes.  And  what 
 «  accounts  are  given  of  that  vision,  of  the  vigour  of  their 
 "  frames,  the  size  of  theii-  limbs,  the  eagerness  of  their  zeal ! 
 "  Their  flashing  bosses  shot  an  awful  radiance,  and  their 
 "  heavenly  arms  burned  with  a  fearful  light ;  such  did  they 
 "  come,  that  they  might  be  understood  to  be  thine.  And 
 "  thus  they  spoke,  thus  they  were  heard  to  say,  '  We  seek 
 "  '  Constantino ;  we  go  to  aid  Constantine.'  Even  di>-ine 
 "  natiu-es  have  theii-  boastings,  and  heavenly  natures  are 
 "  touched  by  ambition.  AVarriors  who  had  glided  down 
 "  from  heaven,  warriors  who  were  divinely  sent,  even  they 
 "  did  glory  that  they  were  marching  ^vith  thee.  Their 
 "  leader,  I  suppose,  was  thy  father  Constantius,"  &c.°" 
 
 It  is  impossible  to  doubt  from  these  contemporaneous  wit- 
 nesses, witnesses  more  exactly  contemporaneous  than  are  com- 
 monly producible,  that  some  remarkable  portent  appeared,  or 
 was  generally  believed  in,  when  Constantine  was  in  antici- 
 pation of  his  engagement  with  ^laxentius,  and  about  the 
 time  he  first  professed  Christianity.  After  all  allowances  for 
 the  rhetoric  of  Nazarius,  his  story  surely  must  have  had  some 
 foundation;  by  it  he  is  virtually  doing  homage  to  a  religion 
 which  he  disowns,  though  he  adroitly  converts  it  to  the  ser- 
 vice of  Paganism,  by  reciirring  to  the  old  heathen  prodigies, 
 such  as  the  appearance  of  Castor  and  Pollux,  and  seeking  to 
 
 "   Aj..  Uaron.  Ann.  -Wl.  H- 
 
CXXXVlll    EVIDENCE   FOR  PARTICULAR   ALLEGED   MIRACLES. 
 
 fiuthenticate  tliem  by  the  recent  apparition.  Even  if  the 
 Cross  appeared,  he  could  not  be  expected  to  mention  it;  he 
 could  not  have  done  more  than  he  has  done.  The  same  may 
 be  said  for  the  still  earlier  orator,  who  is  obliged  to  allude 
 to  the  Emperor's  Christianity,  while  he  is  complimenting 
 him  on  having  rightly  interpreted  what  his  friends  thought 
 an  omen  of  evil.  Lactantius,  though  he  adds  nothing  to 
 the  evidence  of  the  apparition  in  the  skyP,  testifies  to  the 
 general  idea  of  some  wonderful  occurrence  having  attended 
 the  conversion  of  the  Emperor.  He  testifies  also  to  a  fact 
 which  from  its  boldness  requires  accounting  for,  Constantine^s 
 marking  the  symbol  of  the  Cross  upon  the  arms  of  his  soldiers. ' 
 Nor  is  this  the  only  indication  of  some  extraordinary  influence 
 then  exerted  upon  the  Emperor's  mind.  Not  to  dwell  on  the 
 words  already  quoted  from  his  arch,  which  make  no  express 
 mention  of  the  Cross,  we  find  him  even  going  so  far  as  to 
 form  a  new  military  standard,  and  that  is  the  Labarum,  or 
 Standard  of  the  Cross.  And  on  his  entering  Rome  in  triumph 
 he  forthwith  erected  a  statue  of  himself  with  a  Cross  in  his 
 hand,  and  an  inscription  to  the  efi'ect  that  "  with  that  saving 
 "  sign"  he  had  delivered  the  city  from  a  tyrant.  But  the  most 
 remarkable  CAddence  in  point  is  a  medal,  extant  in  the  last 
 century,  which  bears  the  figure  of  the  Labarum  with  the  very 
 words  ''  In  this  sign  thou  shalt  conquer  i.''  Thus  his  assaults 
 upon  Paganism  and  the  supernatural  explanation  of  them  go 
 together ;  one  and  the  same  auspicio\;s  omen  is  repeated, 
 whether  in  ensigns,  medals,  or  monuments.  And  indeed,  if 
 we  may  dare  to  judge  of  the  course  of  Providence  in  this  in- 
 stance by  its  general  laws,  it  is  scarcely  possible  to  think  that 
 
 P  Socrates,  Philostorgius,    Gelasius,  Abbe  du  Voisin  and  a  Jesuit,  the  Pare 
 
 Nicephorus    say,   that   the    Cross   was  de  Grainville.    Such  a  medal  is  not  de- 
 
 in    the    sky.      Sozomen    first    speaks  scribed  in  Baronius,  Gretser,  or  Lipsius. 
 
 of  it  as  seen  in  a  dream,  and  then  on  Fabricius  says,  "  nullus  extat  nummus, 
 
 the  authority  of  Eusebius  describes  the  "  nulhina    vetus    monumentum,    quo 
 
 apparition   in  the    sky.     Rufinus    also  "  crux,    in    coelo   a   Constantino    visa, 
 
 gives  both  accounts.  "  diserte  confirmatur."     Script.  Graec. 
 
 1  So  says  Gibbon,  referring   to   the  lib.  v.  c.  40.  [t.  6.  p.  706.  ed.  Harks.], 
 
constantine's  Lr. mi  nous  cross.  CXXXIX 
 
 no  divine  direction  was  given  to  such  an  instrument  of  its 
 purposes  on  so  jjrcat  an  occasion.  In  junctures  of  such  awful 
 moment,  nay,  in  far  inferior  ones,  men  are  not  k'ft  alone,  hut 
 strange  impressions  come  over  them,  witliout  wliicli  they 
 wouhl  not  liave  nerve  for  bokl  deeds.  It  was  an  act  surely 
 of  no  ordinary  corn-age  to  introduce  tlie  Labarum  into  tlie 
 Roman  armies  to  the  \'irtual  disparagement  of  tliose  standards 
 which  had  carried  tliem  to  victory  through  so  many  fights, 
 whether  we  regard  the  feelings  of  his  soldiers  or  the  mis- 
 givings of  his  own  mind. 
 
 From  this  strictly  contemporaneous  testimony,  little  or  no 
 part  of  which  can  be  called  Ecclesiastical,  we  seem  to  gather 
 thus  much,  that  an  omen  happened  to  Constantino  and  his 
 army,  which  most  men  thought  bad,  but  which  he  trusted  j — 
 there  was  some  appearance  in  the  heavens  visible  to  all ; — 
 some  ^^sion  gi'anted  to  himself; — and  a  Cross, — but  where 
 seen  docs  not  appear,  whether  in  his  dream,  or  as  part  of  the 
 ^•isible  appearance,  and  in  connection  with  the  omen  spoken 
 of; — we  are  but  able  to  discern  it  in  its  reflection, — upon 
 the  shields,  helmets,  and  standards  of  his  forces,  and  in  his 
 public  commemorations  of  his  victoiy. 
 
 Thus  rests  the  evidence  of  the  mii'acle  in  Constantino's 
 lifetime;  after  his  death  Eusebius  gives  the  Emperor's  own 
 account  of  it,  which  certainly  does  in  a  remarkable  way  ex- 
 plain those  acts  of  his  which  we  have  been  recounting,  and 
 combine  the  scattered  rumours  which  accompanied  them. 
 Eusebius  declares  on  the  word  of  Constantine,  Avho  confirmed 
 it  with  an  oath,  that  Constantine  on  his  march  saw,  together 
 with  his  whole  army,  a  luminous  Cross  in  the  sky  above  tlic 
 midday  sun,  with  the  inscription,  "In  this  conquer;"  and 
 that  in  the  ensuing  night  he  had  a  dream,  in  which  our  Lord 
 appeared  with  the  Cross,  and  directed  him  to  frame  a  standard 
 like  it  as  a  means  of  victory  in  his  contest  with  Maxentius. 
 Such  is  the  statement  ascribed  by  Eusebius  to  Constantiuc ; 
 
Cxl  EVIDENCE   FOR   PARTICULxVll   ALLEGED   MIllACLES. 
 
 and  it  must  be  added  that  the  historian  had  no  leaning 
 towards  over-easiness  of  behef,  as  many  passages  of  his  history- 
 shew  "". 
 
 This  then  is  the  state  of  the  argument  in  behalf  of  the  mi- 
 racle ;  on  the  other  hand,  there  are  these  tAvo  difficulties  in  the 
 way  of  receiving  it .  First,  Constantine's  testimony,  which  alone 
 is  direct  and  trustworthy,  is  not  given  till  many  years  after  the 
 event ;  moreover,  it  is  given  with  an  oath  and  in  private,  though 
 it  concerns  an  occurrence  of  pubhc  notoriety ;  and  it  is  not 
 published  in  his  lifetime,  nor  till  twenty-six  years  after  the 
 time  to  which  it  refers  ^.  And  next,  it  is  supported  by  no 
 independent  and  by  no  Ecclesiastical  testimony.  "  The  ad- 
 "  vocates  for  the  \ision,"  says  Gibbon,  "  are  unable  to  pro- 
 "  duce  a  single  testimony  from  the  Fathers  of  the  fourth  and 
 "  fifth  centuries,  Avho  in  their  voluminous  writings  repeatedly 
 "  celebrate  the  triumph  of  the  Church  and  of  Constantino  *." 
 It  is  remarkable  too  that  even  Eusebius  does  not  mention  it 
 in  his  History,  but  in  his  Life  of  Constantine,  as  if  instead  of 
 its  being  a  public  event,  it  were  but  a  visitation  or  providence 
 personal  to  the  Emperor. 
 
 This,  however,  may  be  said  in  reply : — It  has  aU'eady  been 
 shewn  that  rumours  of  some  or  other  extraordinary  occur- 
 rence abounded  from  almost  the  time  of  the  Gallic  march"; 
 Nazarius  says  that  it  was  the  talk  of  the  whole  of  Gaul ;  and 
 we  see  from  his  own  account  of  it  that  it  was  mixed  up  with 
 fiction,  as  such  popular  reports  are  sm'e  to  be.     An  army  is 
 
 ^  e.  g.  he  omits  mention  of  the  dove  Hoomebeek  ap.  Noris.  Hist.  Donat. 
 in  the  martyrdom  of  St.  Polycarp,  of  App.  8. 
 the  miracles  of  St.  Gregory  Tliauma-  '  Ch.  xx.  note  52. 
 turgus,  &c.  In  such  miracles  as  he  does  "  It  is  remarkable,  however,  as  is 
 record,  he  is  careful  not  to  commit  observed  by  Gothofred.  Diss,  in  Phi- 
 himself  to  an  absolute  assent  to  them  lostorg.  i.  6.  that  Optatianus  Porphy- 
 but  commonly  introduces  qualifying  rius  in  his  Panegyric,  ad  Constant, 
 phrases.  And  his  answer  to  Hierocles  written  in  the  year  326,  does  not  men- 
 is  written  in  a  very  sober  tone.  Vid.  tion  the  apparition,  though  he  calls  the 
 Kestner.  de  Euseb.  Auct,  et  Fid.  §  56,  Cross  "  coeleste  signum."  He  wrote, 
 57.  however,  from  banishment,  though  the 
 
 '  This  objection  is  urged  by  Gibbon,  place  is  not  known, 
 ch.  20.     Lardner.   Credib.  ii.  70.  §   3. 
 
COXSTAXTIMC'S   LIMIXOIS  CROSS.  CxU 
 
 not  like  a  nci^liboui-liood,  or  n,  class  of  society ;  it  is  cut  off 
 from  the  Morld,  it  has  no  liome,  it  acts  as  one  man,  it  is  of 
 an  incommunicative  nature,  or  at  least  docs  not  admit  of 
 questioning.  The  troops  of  Constantino  saw  the  vision  and 
 marched  on ;  tliey  left  behind  them  a  vague  testimony,  which 
 would  fall  misshapen  and  distorted  on  the  very  cars  that 
 heard  it,  which  would  soon  be  filled  out  with  fictitious  details 
 because  the  true  were  not  forthcoming,  and  which  took  a 
 l)agau  form  in  a  country  of  Pagans.  It  was  not  unnatural  tliat 
 luuler  such  eii'cumstanccs  Constantino  should  have  been  led 
 formally  to  impart  to  Eusebius  the  fact  as  it  reallv  took  place ; 
 nor,  considering  the  misstatements  that  abounded,  and  the 
 a])parent  unbelief  of  intelligent  Pagans ",  that  he  should 
 have  confirmed  his  account  of  it  with  an  oath.  Nor  is  it 
 wonderful  that  Eusebius  should  not  appeal  to  living  witnesses 
 of  it,  an  omission  which  Gibbon  urges,  as  if  aii  army,  or  the 
 constituent  parts  of  an  army,  had  a  residence  and  an  address, 
 and  that  at  the  distance  of  twenty-six  years ;  or  as  if  an  Ecclesi- 
 astic, a  native  of  Palestine,  must  have  had  many  acquaintances 
 among  the  veterans  of  Gaul  y.  Nor  is  it  au}^  great  difficulty 
 that  in  a  work  professedly  panegyi'ical  and  not  historical,  and 
 written  with  much  oratory  of  phrase  and  circumlocution, 
 and  continual  vagueness  and  indeterminateness  in  statement^, 
 the  writer  should  not  have  mentioned  the  time  and  place  of 
 the  mii'aeulous  occmTcncc. 
 
 It  is  a  more  serious  difficidty  that  Eusebius's  statement  is 
 not  supported  by  other  Fathers  of  his  own  and  the  follo^nng 
 century;  yet  this  is  not  so  great  as  at  first  sight  appears. 
 It  is  not  pretended  that  any  of  them  contradicts  or  interferes 
 with  his  account  of  the  matter ;  aiul  at  the  very  time,  there 
 were  no  great  Ecclesiastical  wTiters  to  speak  one  way  or  the 
 other.     The  miracle  is  said  to  have  taken  place  in  311  or 
 
 *  Euaebius  says  that  he  nrire  or  somr-       irapa\a^(7i'.    V.  Const,  i.  30. 
 litws  hai)pcnc(l    to   see   the   Labaruin.  >    N'itl.  infr.  p.  14k  note  f. 
 
 ft   5^   Ka\   r^nas  utpeaXfioh  voTt    ffui't&ri  '    Vid.  Gel.ns.  Cone.  Nic.  i.  4. 
 
Cxlii        EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 312;  the  only  writer  of  note  extant  dimng  tlie  first  fifty 
 years  of  the  century^  besides  Eusebius,  is  Athanasius;  and 
 his  writings  are  taken  up  with  later  transactions  and  a  far 
 different  subject.  Nor  does  there  seem  any  special  reason 
 why  later  writers  should  mention  it  ^.  The  real  miracle  was 
 encompassed  with  even  heathen  fables ;  the  classical  or  philo- 
 sophical description  contained  in  the  panegyric  of  Nazarius 
 had  been  almost  coeval  with  its  occurrence,  and  was  not 
 likely  to  prejudice  the  Church  in  its  favour,  and  yet,  as  far 
 as  we  know,  was  the  only  testimony  by  which  it  was  conveyed 
 to  the  Fathers  of  the  fourth  centuiy.  At  least  Gibbon  him- 
 self grants  that  they  were  not  acquainted  with  Eusebius^s 
 statement,  and  that  for  the  very  reason  that  they  did  not 
 avail  themselves  of  it.  He  confirms  this  opinion  by  the  fact 
 of  St.  Jerome's  ignorance  of  his  Life  of  Constantine,  a  work 
 which  he  considers  "  was  recovered  by  the  diligence  of  those 
 "  who  translated  or  continued  his  Ecclesiastical  History  ^." 
 Nor  does  it  appear  why  the  Fathers  of  the  Church  should  have 
 mentioned  the  miracle,  even  had  they  known  it.  It  was  not 
 a  miracle  especially  addressed  to  them,  or  wrought  for  the 
 uses  of  the  Church  at  large.  It  was,  first,  a  fitting  rite  of 
 inauguration  when  Christianity  was  about  to  take  its  place 
 among  the  powers  to  whom  God  has  given  rule  over  the 
 earth ;  next,  it  was  an  encouragement  and  direction  to  Con- 
 stantine himself  and  to  the  Christians  who  marched  with  him ; 
 but  it  neither  seems  to  have  been  intended,  nor  to  have 
 operated,  as  a  display  of  Di^dne  power  to  the  confusion  of 
 infidehty  or  error.  In  hke  manner,  while  the  Fathers  appeal 
 to  the  fiery  eruption  at  the  Jewish  Temple,  because  it  was  the 
 
 *  Columbus  however,  in  Lactant.  de  known  of  it.    Yet  surely  he  would  have 
 
 Mort.   Pers.  44.  refers  to  St.  Gregory  been   going  out  of  his  way  to  do  so, 
 
 Nazianzen's  second  invective   against  considering  it  was  hut  one  portent  out 
 
 Julian,  where  he  speaks  of  the  Cross  of  many  which  he  was  recounting,  and 
 
 seen  in  the  air  when  the  works  at  the  another  Cross  had  been  seen  over  Jeru- 
 
 Temple  were  miraculously  stopped,  and  salem  in  St.  Cyril's  time, 
 observes  that  he  certainly  would  have  ''  Ibid.  ch.  xx.  note.  52. 
 
 alluded  to  Constantine's  cross,  had  he 
 
TIIIC   niSCOVKKY   OF  THE   HOLY   CROSS.  CxlHi 
 
 means  of  a  signal  trinmph  over  an  enemy ;  on  the  other 
 hand,  they  refer  to  the  destruction  of  Jerusalem  uithoat 
 mentioning  the  prodigies  which  attended  it.  The  distinction 
 is  clear.  First,  the  taking  of  Jerusalem  and  the  conversion  of 
 Constantino  were  events  of  a  past  day ;  Julian's  .antichristian 
 attempt  was  of  their  own  day.  Again,  the  portents  in  the 
 sky  and  the  luminous  Cross  did  but  concur  with  and,  as  it 
 were,  illustrate  the  march  of  events,  which  was  evident  to  all 
 men  M'ithout  them ;  but  the  fire  which  burst  forth  wlicu 
 Julian  would  rebuild  the  temple,  was  in  opposition  to  the 
 njjparent  course  of  things,  and  aiTcsted  them  and  defeated 
 them.  It  did  a  deed,  whereas  the  luminous  Cross  did  but 
 herald  one. 
 
 It  may  be  added,  that  there  is  a  beautiful  harmony  and 
 contrast  in  the  omens  by  which  the  overthrow  of  Judaism 
 and  Paganism  were  respectively  preceded.  The  omens  in 
 the  former  instance  Mere  only  evil,  for  the  chosen  people 
 were  falling  away ;  but  since  the  nations  were  to  be  brought 
 into  the  Church  who  had  hitherto  been  outcasts,  the  sign  in 
 the  heavens  in  the  Latter  case  was  the  Cross  itself,  a  terror 
 indeed  and  dismay  at  first  sight  to  the  ignorant  Pagan  be- 
 holders, but  their  redemption  and  salvation  under  the  awful 
 compulsion  of  Him  who  suffered  on  it  ^. 
 
 5.   The  Discovery  of  the  Holy  Cross. 
 
 In  the  year  after  the  Nicene  Council,  A.  D.  326,  St.  Helena, 
 mother  of  Constantine  and  then  nearly  eighty  years  of  age, 
 went  on,  what  was  afterwards  called,  pilgrimage  to  the  Holy 
 Land,  and  especially  to  Jerusalem.  Her  purpose  was  to  visit 
 the  scene  of  the  wonderful  events  recorded  in  Scripture,  and 
 the  spots  consecrated  by  the  presence  of  our  Lord.  Among 
 other  objects  of  her  pious  search  was  the  Cross  upon  which 
 
 ■"  ^Vitll  the  miraculous  characters  "  In  this  coiuiuer,"  cf.  "  Mcne,  menc,  tckcl, 
 "  U])liarsiii." 
 
Cxliv      EVIDENCE   FOR  PARTICULAll  ALLEGED   MIRACLES. 
 
 He  suflfered.  It  was  the  custom  of  tlie  Jews  to  bury  the 
 instruments  of  death  with  the  corpses  of  the  malefactors''; 
 andj  considering  their  eagerness  to  remove  the  bodies  both  of 
 Christ  and  of  His  two  companions  before  the  approaching 
 Feast,  there  seemed  no  reason  to  doubt  that,  after  Joseph 
 had  begged  His  body  of  Pilate,  and  placed  it  in  the  neigh- 
 bouring tomb.  His  Cross,  and  those  of  the  two  thieves,  as  well 
 as  their  corpses,  had  hastily  been  thrown  into  the  ground  on 
 the  very  place  of  crucifixion.  But  where  that  place  was,  at 
 first  sight  was  not  so  easy  to  determine.  The  city  had  been 
 destroyed  and  its  soil  j)loughed  up  in  punishment  for  the 
 very  deeds,  the  memorial  of  which  Helena  was  seeking  to 
 recover.  Our  Lord  had  suff'ered  outside  the  walls ;  but  the 
 population  driven  from  Mounts  Sion  and  Acra,  which  it  had 
 hitherto  occupied,  had  overflowed  toward  the  north,  and 
 without  as  yet  covering  Calvary  itself  %  had  obliterated  the 
 features  of  the  immediate  neighbourhood.  And  Hadrian,  by 
 erecting  statues  of  the  Pagan  divinities  over  the  sacred  spots 
 which  were  in  question^,  had  driven  away  worshippers,  and 
 at  length  effaced  all  general  recollections  of  their  respective 
 localities.  But  what  had  destroyed  the  tradition  of  them 
 with  the  many  might  reasonably  be  exjaected  to  be  the  means 
 of  preserving  it  with  the  few ;  nor  did  it  seem  difficult,  even 
 
 ''   "  Accedit    consuetudo   Judseormn  "  tyrants  of  our  days  who  essayed  to 
 
 "  quibus     solenine    instrumenta    sup-  "  fight  against  the  God  of  all,  and  op- 
 
 "  pliciorum    juxta    cadavera    sontium  "  pressed  His  Church,"  i.  12,  meaning 
 
 "  obruere."   Gretser  de  S.  Cruc.  torn.  1.  Dioclesian  ;    "the   Emperor  who  had 
 
 i.  37,  he  refers  to  Baronius  and  Velser.  "  first  rank,"  i.  14,  meaning  the  same  ; 
 
 S.  Basnage  agrees,  Annal.  326.  g.  "  tyrannical    slavery,"   i.  26,   i.  e.   the 
 
 ^  St.  Cyril  says  of  Calvary,  that  "  it  sovereignty  of   Maxentius  ;    vid.    also 
 
 "  was  before  a  garden,  and  the  tokens  i.  33,  &c.  "  news  came  that  some  dread- 
 
 "  and  traces  thereof  remain."     Catech.  "  ful    beast   was   attacking,    &c."    viz. 
 
 xiv.  5.  Licinius.    i.    49,    "  news    came    of   no 
 
 ^  St.  Jerome  mentions   Hadrian  by  "  small   disturbance   having  possessed 
 
 name.      Eusebius,    in    the  vague  way  "  the  Churches,"  ii.  61,  meaning  the 
 
 which  he  adoj)ts  on  other  occasions,  (as  Arian  controversy ;   "  a  man  well  ap- 
 
 not  writing  a  history  but  a  panegyric,  "  proved  by  Constantine  for  the  sobriety 
 
 V.  Const,  i.  11),  says,  "  Ungodly  men  "  of  faith,"  &c.,  meaning  Hosius,  ii.  63  ; 
 
 "  formerly,  or  rather  the  whole  race  of  "  the  ruling  city  of  Bitliynia,"  mean- 
 
 "  demons  by  means  of  them."  V.  Const.  ing  Nicomedia,  iii.  50,  &c.  &c. 
 iii.  26.      In  like  manner  he  Bpeaks  of 
 
THE    DISCOVERY   OF  THE    HOI.Y   CROSS.  Cxlv 
 
 witliout  such  svccidciitiil  ;ul\iiutagc,  to  recover,  with  proper 
 pains,  at  least  tlic  general  position  of  tlic  spot  where  so  great 
 and  memorable  a  deed  had  been  done.  The  Empress  availed 
 herself  of  tlie  assistance  of  the  most  learaed  both  of  Chris- 
 tians and  of  Jews  e;  and  she  seems  to  have  1)C(  ii  animated  l)y 
 a  hope,  siu'cly  not  prcsnmi)tuous,  that  she  was  under  a 
 guidance  greater  than  human '".  At  length  there  is  said  to 
 have  been  a  general  agreement  as  to  the  place ;  it  was  covered 
 first  with  a  vast  quantity  of  earth,  next  with  tlic  Pagan 
 edifices ;  the  place  of  Crucifixion  and  Burial  lay  beneath. 
 Helena  gave  the  word,  and  the  soldiers,  who  attended  her, 
 began  to  dear  away  both  buildings  and  soil. 
 •  Hitherto  the  main  outlines  of  the  history  are  confirmed  by 
 Eusebius,  though  he  speaks  of  Constantino,  his  Imperial 
 Patron,  instead  of  St.  Helena,  and  only  of  the  Holy  Scpulclire, 
 not  of  the  Holy  Cross.  And  though  Constantino  seems, 
 during  the  years  326,  327,  to  have  remained  in  the  pai-ts  of 
 his  Empire  between  Thessalonica,  Sirmium,  and  Rome,  yet 
 under  his  direction  or  authority  Helena  doubtless  acted. 
 Eusebius  attests  the  intention  of  Constantino  to  build  a 
 Chm-ch  over  the  Holy  Sepulchre;  its  desecrated  state;  the 
 huge  mound  and  stone-work  which  covered  it ;  the  shrine  of 
 Venus  which  had  been  raised  at  the  top ;  and  then  the  demo- 
 lition of  the  whole  mass  of  heathenism  at  the  Emperor's  com- 
 mand, statues,  altars,  buildings,  mound,  and  the  earth  which 
 lay  under  it.  He  then  continues  thus  :  "And  when  another 
 "  level  appeared  instead  of  the  former,  viz.  the  ground  which 
 "  lay  below^,  then  at  length  the  solemn  and  all-holy  memorial 
 "  of  the  Savioui''s  Resurrection  appeared  beyond  all  hope ; 
 "  and  thus  the  cave,  a  holy  of  holies,  imaged  the  Saviour's 
 
 B  This  consideration  answers,  as  far  "  natives  of  the  country."     Palestine, 
 
 as  the  present  question   is  concerned,  vol.  i.  p.  373. 
 
 Professor  Robinson's  remark,  that  "  the  •'    Calvin   considers  that  St.  Helena 
 
 "  Fathers  of  the  Church  in  Palestine,  was  urged  by   "  stulta  curiositas,"  or 
 
 "  and  their  imitators  the  Monks,  were  "  ineptus  religionis  zelus."   De  Keliqu, 
 
 "  themselves    for    the    most    part    not  p.  276. 
 
Cxlvi   EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 "  revival,  and  after  being  sunk  in  darkness,  came  to  liglit 
 ''  again,  and  to  those  who  came  to  tlie  sight  presented  a 
 "  manifest  history  of  the  wonders  which  had  there  been  done, 
 "  witnessing  by  facts  more  eloquently  than  by  any  voice  the 
 "  Resurrection  of  the  Saviour'."  Here  Eusebius  ends  his 
 narrative ;  he  proceeds  indeed  to  speak  of  the  Church  Avliich 
 Constantine  built  upon  the  spot,  but  he  says  nothing  of  any 
 discovery  besides  that  of  the  Sepulchre  itself.  As  to  the 
 Cross  on  which  our  Lord  suffered,  judging  from  the  course 
 of  his  narrative,  we  should  conclude,  not  only  that  it  was  not 
 found,  but  that  it  was  not  even  sought  after,  nay,  according 
 to  his  literal  statements^  that  St.  Helena  did  not  come  to 
 Jerusalem,  only  to  Mount  Olivet  and  Bethlehem^. 
 
 Yet,  though  he  is  silent  himself,  he  has  preserved  Con- 
 stantine's  Letter  to  Macarius,  Bishop  of  that  see,  on  occasion 
 of  the  proposed  Martyry  or  Chiu'ch  of  the  Resurrection. 
 This  letter  does  not  contain  any  express  mention  of  the 
 Cross;  and  yet,  did  we  read  it  without  knowing  the  fact  of 
 the  historian^s  silence  when  writing  in  his  own  person,  we 
 certainly  should  have  the  impression  that  of  the  Cross  Con- 
 stantine was  speaking.  He  says  that  "  the  token  of  the 
 "  Saviour's  most  holy  passion,"  had  been  "  buried  under  the 
 "  earth  for  many  years ;"  and  he  speaks  of  it  as  a  discovery 
 "  surpassing  all  human  calculation  and  all  amazement"  and 
 again  and  again  of  the  miracle  Avhich  it  involved  or  had 
 effected  ^. 
 
 '  V.  Const,  iii.  28.  "  ploys  [i.  e.  in  Constantine's  Letter] 
 
 ''  Dallseus  objects  that  St.  Cyril  "ni-  "clearly   imply   the   invention  of  the 
 
 "  hil  acklit  de  Helena."  Rel.  Cult.  Obj.  "  Cross,    although    apart    from    other 
 
 V.  1.  p.  709.    Yet  we  shall  see  Professor  "  evidence  they  would  leave  us  in  the 
 
 Robinson's    reluctant    admission   pre-  "  dark  as  to  the  facts."    Anc.  Christ, 
 
 sently,   note  p.     As  to  Eusebius,  his  part  vii.  p.  296.    I  should  say  the  same; 
 
 object  was  to  praise  Constantine.     In  but  it  isnot  grantedby  theCenturiators, 
 
 V.  Const,  iii.  41,  he  first  speaks  as  if  (who  say  that  St.  Ambrose  is  the  first  to 
 
 Constantine  founded  the  Churches  at  mention  the  discovery),  Dallasus,S.Bas- 
 
 Bethlehem  and  Mount  Olivet,  and  then  nage  (who  speaks  of  the  "  intoleranda 
 
 corrects  himself.  "  Bellarmini  sive  inscitia  sive  audacia" 
 
 '   v.  Const,  iii.  30.     Mr.  Taylor  says,  in  maintaining  it,  Annal.  326,  9),  Hos- 
 
 that  "the  phrases  he  [Eusebius]  em-  pinian,  &c.    The  elder  Protestants  wish 
 
TFiK  niscovEnv  OF  TiiK  Hoi.Y  ciioss.  cxlvii 
 
 It  is  remarkable  too  that  Euscbius  also,  though  silent 
 about  the  Cross,  makes  mention  of  miracles  as  attendiiij;  the 
 discovery  of  the  Sepulchre,  in  a  passage  of  his  Comnientai-y 
 upon  the  Psalms.  Treating  of  the  words,  '  Dost  Thou  shew 
 '  wonders  among  the  dead?'  he  says,  "  If  any  one  will  give 
 "  his  attention  to  the  marvels  M'hich  in  our  time  have  been 
 "  performed  at  the  Sepulchre  and  the  Martyry  of  our  Saviour, 
 "  truly  he  will  perceive  how  the  prediction  has  been  fulfilled 
 "in  the  event'"."  Yet,  commenting  on  the  108th  (109th) 
 Psalm,  lie  mentions  the  honours  paid  to  "  the  Sepulchre  of 
 "  Him  who  was  delivered  over  to  the  Cross  and  death,'' 
 without  sajang  a  word  of  honours  paid  to  the  Cross  itself. 
 Eusebius  died  about  A.D.  338,  i.  e.  eleven  years  after  St.  He- 
 lena's visit  to  Jerusalem;  and  this  is  all  the  evidence  which 
 we  have  on  the  subject,  whatever  is  its  value,  for  about  the 
 first  twenty  years. 
 
 St.  Cyril  of  Jerusalem  is  our  next  informant  concerning 
 the  discovery  of  the  Cross.  He  was  one  of  the  Clergy  of  the 
 Church  of  Jerusalem,  and  delivered  his  Catechetical  Lectures 
 about  A.D.  347,  in  the  very  Church  of  the  Resurrection 
 which  by  that  time  Constantino  had  built  j  and  in  the  first 
 year  of  his  Episcopate,  A.D.  351,  he  wrote  his  Letter  to 
 Constantius  concerning  a  luminous  Cross  which  had  just 
 then  appeared  in  the  air  over  Jerusalem.  As  he  died  A.D. 
 386,  and  was  a  Priest  and  (as  St.  Jerome  says)  a  young  man 
 in  317,  he  must  have  been  in  his  boyhood  at  the  time  of  St. 
 Helena's  A-isit ;  whether  in  Jerusalem  is  not  known.  In  his 
 Catechetical  Lectures  he  speaks  of  the  Holy  Cross  as  dis- 
 covered, though  he  does  not  mention  the  circumstances  or 
 the  time  of  its  discovery.     Speaking  of  our  TiOrd's  crucifixion. 
 
 to  put  the  "  cultus  reliquianim"  as  late  arf^ument's  sake,  to  give  up  tlie  point, 
 as  possible;  Mr.  Taylor  as  early.    Tille-  '"    Psalm  Ixxxvii.   13.     Thus  Mout- 
 
 niont  understands  Constantinc  to  speak  faucon,  but  Zaccaria  strangely  denies 
 
 of  the    Cross,    but   Zaccaria,    Dissert.  the  allusion. 
 t.  1.  V.  k  §  5,  is  disposed,  at  least  for 
 
 k  2 
 
Cxlvdii    EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 he  says,  ''  Shoulclest  thou  be  disposed  to  deny  it,  the  very 
 "  place  which  all  can  see  refutes  thee,  even  this  blessed  Gol- 
 "  gotha,  in  which,  on  account  of  Him  who  was  crucified  on 
 "  it,  we  are  now  assembled ;  and  further,  the  whole  world  is 
 "  filled  with  the  portions  of  the  Wood  of  the  Cross."  Again 
 speaking  of  the  witness  borne  in  such  manifold  ways  to  Christ, 
 he  says,  "  The  Holy  Wood  of  the  Cross  is  His  witness,  which 
 "  is  seen  among  us  to  this  day,  and  by  means  of  those  who 
 "  have  in  faith  taken  thereof,  has  from  this  place  now  almost 
 "  filled  the  whole  world."  Once  more,  speaking  against  the 
 heretics  who  denied  the  reality  of  our  Lord's  passion,  "Though 
 "  I  should  now  deny  it,  this  Golgotha  confutes  me  near  which 
 "  we  are  now  assembled ;  the  wood  of  the  Cross  confutes  me, 
 "  which  has  from  hence  been  distributed  piecemeal  to  all  the 
 "world"."  Considering  then  that  we  hear  nothing  of  the 
 Wood  of  the  Cross  in  Ecclesiastical  history  before  this  date, 
 and  that  this  date  follows  close  upon  the  discovery  of  the  Holy 
 Sepulchre,  it  does  not  need  further  proof,  though  St.  Cjo-il 
 said  nothing  else,  that  there  is  some  connection  between  this 
 alleged  discovery  of  the  Cross,  and  that  of  the  Sepulchre.  It 
 does  not  need  St.  Cyril's  express  statement  to  that  effect  in 
 his  Letter  to  Constantius  a  few  years  later,  as  we  there 
 read  it ;  and  it  does  not  matter,  even  though  that  Letter  be 
 spurious,  as  some  Protestant  critics,  though  Avithout  strong 
 reason,  contend  °.  His  words  are  these ;  "  In  the  time  of  thy 
 "  father,  the  divinely-favoured  Constantino  of  blessed  me- 
 "  mory,  the  salutary  Wood  of  the  Cross  was  found  in  Jeru- 
 "  salem.  Divine  grace  granting  the  discovery  of  the  hidden 
 "  holy  places  to  one  who  laudably  pursued  religious  objects." 
 
 "  Cat.  iv.  10;  x.  19  ;  xiii.  4.  part  vii.   p.  292.     The  mention  of  the 
 
 "  The  authenticity  of  this  Epistle  is  buoovaiov  would  be  decisive  against  it, 
 
 denied  from   its   omission   in    St.   Je-  did  it  not  occur  at  the  end,  in  a  sort  of 
 
 rome's  list  of  his  works,  and  its  mention  doxology   which    will    admit    of   being 
 
 of  the  oixoomiov  ;  e.  g.  by  Dallseus  Rel.  considered  an  addition.     The  question 
 
 Cult.  Obj.v.  1.  p.  707.  J.  Basnage,  Hist.  is    discussed    at    length   by    Zaccaria, 
 
 de  I'Eglise,  p.  3.  xviii.  13.   §  2.     Mr.  ibid,  in  answer  to  Oudinus. 
 Taylor  seems  to  grant  it,  Anc.  Christ. 
 
THE   DISCOVERY  OF  THE   HOLY  CROSS,  Cxlix 
 
 From  the  evidence  of  St.  Cyril  and  the  passages  of  Euscbius, 
 we  gain,  then,  as  much  as  this;  that  the  discovery  of  the 
 Holy  Cross  was  a  received  fact  twenty  years  after  St.  Helena's 
 search  for  the  Holy  Sepulchre ;  that  it  was  by  that  time  no- 
 torious throughout  the  world,  because  portions  of  the  Cross 
 had  been  sent  in  all  directions ;  hence,  that  the  professed  dis- 
 cover}- must  have  taken  place  some  years  before  the  end  of  the 
 twenty  years  when  St.  Cyril  mentions  it,  to  allow  of  such  a 
 general  pubUcation  and  dispersion  of  it ;  and  that  it  must  have 
 been  well  known  to  Eusebius,  who  wrote  his  Life  of  Con- 
 stantino A.D.  337,  only  ten  j^ears  before  St.  Cyril's  Lectures, 
 whether  he  believed  it  or  not ;  further,  that  his  silence  about  it 
 did  not  necessarily  proceed  from  disbelief,  because  he  is  silent 
 about  St.  Helena's  search  after  it,  nay  even  about  her  visit- 
 ing Jerusalem,  an  historical  fact  which  cannot  be  gainsayed  p, 
 and  again,  because  in  his  Comment  on  the  Psalms,  he  speaks 
 also  of  miracles  wrought  at  the  Sepulchre,  of  which  never- 
 theless he  says  nothing  at  a  later  date  in  his  Life  of  Con- 
 stantino ;  lastly,  that  Constantino  recognised  the  discovery  of 
 the  Cross  at  the  very  time,  because  while  the  terms  *i  he  em- 
 ploys in  his  Letter  to  INIacarius  are  more  suitable  to  denote 
 the  Cross  than  the  Sepulchi'e,  the  strong  expressions  of  his 
 amazement  and  awe  are  more  suitable  to  the  discovery  of 
 the  former  than  of  the  latter,  a  disco^^ry  which,  as  we  have 
 seen,  was  certainly  reported  and   generally  believed  a  few 
 years  later. 
 
 P  "  Such  is  the  account  which  Eusc-  &c.  &c.     Rohinson,   Palestine,   vol.  ii. 
 
 "  bias,  the  contemporary  and  eye-wit-  p.  IK    Yet  tliis  same  writer  says  in  the 
 
 "  ness,  gives  of  tiie  Churches  erected  very  next  page,  "  Leaving  out  of  view 
 
 "  in  Palestine  by  Helena  and  her  sou  "  the  obviously  legendary  portions  of 
 
 "  Constantine.     Not  a  word,  not  a  hint,  "  this   story,    it   would    seem    not    im- 
 
 "  by  which  the  reader  would  be  led  to  "  prohahic,  that  Helena  tnix  the  prime 
 
 "  suppose  that  the  mother  of  the  Em-  "  mover  in  seareliin),'  for  and  discover- 
 
 "  peror  had  any  thing  to  do  with  the  "  ing  the  sacred  Seimlchre  !" 
 
 "  discovery  of  the   Holy  Sepulchre,  or  "i  Tvwptfffi.a  tov  irdOovs,  V.  C.  iii.  .30 ; 
 
 "the  building  of  a  Church  upon  the  whereas   Eusebius  calls  theSupulchre 
 
 "  spot.      But  .  .  all  the  writers  of  the  rvs  aOavaaias  M'^JM*.  2'>  I  "rrj"  ifaarti- 
 
 "folloiciiifr  century  relate  as  with  one  afus  fiapTvptov.  28. 
 "  voice  that  the  mother  of  Constantine'" 
 
Cl  EVIDENCE   FOR   PARTICULAR   ALLEGED   MIRACLES. 
 
 I  conceive  then,  that  the  evidence  akeacly  set  down,  is  con- 
 clusive of  the  fact  of  the  alleged  discovery  of  the  Cross  about 
 the  time  of  St.  Helena's  visit  to  Jerusalem,  and  in  connection 
 with  that  visit.  Eusebius's  silence  is  of  course  a  difficulty,  and, 
 as  it  would  appear,  cannot  satisfactorily  be  accounted  for*". 
 Yet  he  is  silent  at  other  times  about  facts  which  he  cannot  be 
 said  to  disbelieve  ^.  We  should  also  ask  ourselves  what  it  is 
 that  his  silence  is  to  be  taken  to  prove ;  not  that  he  had  not 
 heard  of  the  alleged  discovery,  for  that  it  was  alleged  is 
 undeniable ;  it  can  only  be  taken  to  shew  that  he  did  not 
 believe  in  it*.  Yet  his  statement  elsewhere,  that  certain 
 miracles  occurred  at  the  Sepulchre,  while  it  suggests  some 
 further  story  which  he  does  not  relate,  is  favourable,  as  far  as 
 it  goes,  to  his  belief  in  the  received  one.  Moreover,  if  the 
 discovery  was  not  really  made,  there  was  imposture  in  the  pro- 
 ceeding " ;  an  imputation  upon  the  Church  of  Jerusalem,  nay 
 in  the  event  on  the  whole  Christian  world,  so  heavy,  as  to  lead 
 us  to  weigh  well  which  is  the  more  probable  hypothesis  of  the 
 two,  so  systematic  and  sustained  a  fraud,  or  the  discovery 
 of  a  relic,  or  in  human  language  an  antiquity,  three  hundi'ed 
 years  old. 
 
 Now  let  it  be  observed  that  hitherto  this  passage  of  history 
 
 ■■  "  Notwithstanding   the    silence    of  "    S.   Basnage  considers   it   a   pious 
 
 "  Eusebius,   there  would    seem    to  be  fraud  of  St.    Cyril's.     Annal.   326.   9. 
 
 "  hardly  any  fact  of  history  better  ac-  Mr.  Taylor  prefers  to  impute  it  to  Ma- 
 
 "  credited  than  this  alleged  discovery  carius   to    imagining  "  Cyril    and   his 
 
 "  of  the  True  Cross."    Robinson's  Pa-  "  colleagues  to  have  hatched  the  fraud 
 
 lest.  vol.  ii.  pp.  15,  16  :  vid.  also  "  How-  "coolly   and    at   leisure    twenty   years 
 
 "  ever  difficult,  &c.,  p.  76.  "  afterwards."     Anc.  Christ,    part  vii. 
 
 '  He  does  not  mention  St.  Antony,  p.  297.     "  Cyril  of  Jerusalem  and  Au- 
 
 or  Methodius  of  Tyre,  or  the  Martyr-  "  gustine  are  the  two  Fathers  who  may 
 
 doms  of  Perpetua  and  Felicitas,  &c.  &c.  "  be  believed  to  have  been  the  dtipes 
 
 •    Dallajus  contends  Eusebium  nes-  "  of,    rather   than    the    actors    in,    the 
 
 civi^se  quod  tacet.    Rel.  Cult.  Obj.  v.  1.  "  frauds  of  their  times."    Ibid.  p.  292. 
 
 p.  706.     The  Centuriators   are  vague,  "  It  would  perhaps  not  he  doing  injus- 
 
 so  is  J.  Basnage  Hist,  de  I'Egl.  p.  3.  "  tice  to  the  Bishop  Macarius  and  his 
 
 xviii.  13.  §  2.  S.  Basnage  implies  Eu-  "  clergy,"    says    Professor   Robinson, 
 
 sebius's  knowledge  but  disbelief  of  the  "  if  we  regard  the  whole  as  a  tvell-laid 
 
 story.  Annal.  326.  9.     Jortin  says  that  "  and  .vwrceA.j/w/ plan  for  restoring  to  Je- 
 
 Eusebius  "  either  knew  nothing  or  be-  "  rusalem  its  former  consideration,  and 
 
 "  lievtd  nothing  of  it."     Eccles.  Hist.  "  elevating  his  see  to  a  higher  degree  of 
 
 vol,  ii.  p.  223.  "  influence  and  dignity."  p.  80. 
 
THE  DISCOVERY  OF  THE   HOLY  CROSS.  cli 
 
 has  liad  nothiuf;  miraculous  in  it.  It  docs  but  relate  to  tlic 
 discovery  l)y  ordinary  methods  of  inquiry,  of  an  instrument 
 of  death  used  by  Roman  executioners  three  centuries  l)eforc. 
 And  perhaps  it  is  right  to  draw  a  Hue  between  the  above 
 testimony  and  the  evidence  which  follows  at  a  later  date, 
 and  which  is  next  to  be  considered,  except  so  far  as  the 
 later  evidence  happens  to  be  confirmatory  of  the  earlier. 
 It  would  seem  impossible  but  that  the  original  story  would 
 receive  a  colour  or  an  exaggeration"  when  taken  up  as  a 
 matter  of  popular  belief,  and  that  in  countries  far  removed 
 from  the  scene  to  which  it  belongs.  While,  then,  we  may 
 be  prepared  for  additions  which  will  not  compromise  the 
 original  e\idence,  those  additions,  when  we  find  them  in 
 subsequent  writers,  whether  true  or  false,  are  exposed  primd 
 facie  to  a  suspicion  which  docs  not  attach  to  the  particulaz's 
 which  we  have  hitherto  been  reviewing. 
 
 Now  St.  Ambrose  in  his  discoiu'se  upon  the  death  of  Theo- 
 dosius,  (A.D.  395,)  and  St.  Chrysostom  in  his  Homilies  upon 
 St.  John,  (about  A.D.  394,)  speak  of  three  Crosses,  not  one; 
 and  say  that  the  True  Cross  was  known  by  the  title  which 
 Pilate  fixed  on  it. 
 
 St.  Paulinus,  St.  Sulpicius,  and  Theodoret,  agreeing  in  the 
 main  in  the  additional  circumstances  related  by  St.  Ambrose 
 and  St.  Chrysostom,  differ  from  them  in  assigning  a  miracle 
 as  the  test  by  which  our  Lord's  Cross  was  ascertained. 
 Paulinus  writes  to  Sulpicius,  and  the  latter  reports  in  his 
 history,  that  it  was  distinguished  from  the  other  two  by  its 
 restoration  of  a  corpse  to  life.  These  two  authors  write 
 about  A.  D.  100,  Paulinus  in  Italy,  Sulpicius  in  Gaul. 
 Theodoret,  who  wrote  his  Church  History,  about  A.D.  440, 
 
 *  We  liave  an  instance  of  sucl)  exag-  cross-examined    lier    as    to    wliat    she 
 
 gcration  in  tlic  report  of  tlie  Samaritan  meant  by  all,  and  then  said,  that  there 
 
 woman,  "Come,  sec  a  man  which  tohl  was   evident   inaccuracy,   and   j^roiinds 
 
 "  me  all  things  tliat  ever  I  did."    If  the  for  sus])icion,  tliat  they  were  not  called 
 
 men  of  her  city  had  been  instructed  in  upon  to  stir,  that  tlicy  were  not  obliged 
 
 Protestant    divinity,    tiicy    would    have  to  l)elicve  her,  iVc.  &c. 
 
clii  EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 in  Syria,  speaks,  not  of  a  corpse  restored  to  life,  but  of  a  sick 
 woman  restored  to  healtk. 
 
 Again,  Rufinus,  (about  A.D.  400,)  and  Socrates  and  Sozo- 
 men,  (both  about  A.D.  440,)  say  tbat  tlie  inscription  was 
 detached  from  the  Cross,  and  that  the  female,  who  was  the 
 subject  of  the  miracle,  was  only  on  the  point  of  death. 
 Moreover  St.  Ambrose,  Rufinus,  Theodoret,  Socrates,  and 
 Sozomen  speak  of  the  nails  as  found  at  the  same  time.  A 
 further  miracle  is  spoken  of  by  Paulinus ;  that  the  portion 
 of  the  Cross  kept  at  Jerusalem  gave  off  fragments  of  itself 
 without  diminishing y ;  and  he  adds,  that  "it  has  imbibed 
 "  this  undecaying  virtue  and  this  unwasting  solidity  from 
 "  the  blood  of  that  Flesh,  which  underwent  death  yet  saw 
 "  not  corruption  ^J"  This  is  mentioned  here,  as  being  one  of 
 the  alleged  miracles  which  followed  upon  the  discovery  of  the 
 Cross,  though  it  has  no  connection  with  the  discovery  itself, 
 which  is  our  proper  subject. 
 
 Such  is  the  evidence  arranged  in  order  of  time,  in  behalf 
 of  this  most  solemn  and  arresting  occurrence  '',■  which  is  kept 
 in  memory,  even  to  this  distant  generation  in  the  Greek, 
 Latin,  and  English  Calendars  on  the  3rd  of  May  and  the 
 14th  of  September.  It  seems  hardly  safe  absolutely  to  deny 
 what  is  thus  affirmed  by  the  whole  Church^;  whether  however 
 niu'acles  accompanied  the  discovery,  must  ever  remain  un- 
 
 y  Jortiii,  Eccles.IIist.  (Works,  vol.  ii.  ^  "  Tliishistory  of  the  discovery  of  the 
 
 p.  222),    translates    Tillemont    as    be-  "  Holy  Cross,"  says  W.  Lowth  in  Socr. 
 
 lievini?  this  miracle,  and  as  saying  that  i.  17.  ed.  Read.,  "  is  not  fonnd  in  Eu- 
 
 '•  St.  Paulinvis  relates    a  very  singular  "  sehius.     But  Cyril,  Bishoi^  of  Jeru- 
 
 "  thing,"  putting  the  words  in  italics,  "  salem,  who  lived  in  the   same  age, 
 
 and    prefacing    his    extract    with    oh-  "  openly   witnesses   that   the   Wood   of 
 
 .sjrving  that  "  the  words  of  Tillemont  "  the   Holy  Cross  was  divinely  shewn 
 
 "  are    full    of   what    the    French    call  "  to  the  Emperor  Constantine ;    also  in 
 
 "unction,   and   the   English  canting;"  "  his  Catechetical  Lectures  he  speaks 
 
 whereas  in  fact  Tillemont  at  the  least  "  of  its  discovery,  as  of  a  thing  known 
 
 doubts  Paulinus's  account.    Mem.  Ec-  "  to  all.    Wherefore  of  the  faith  of  this 
 
 cles.  vol.  vii.  p.  8.  "  history  we  cannot  doubt."    Upon  this 
 
 '-  Ep.  31.  fin.  Jortin  asks,  "What  did  this  Protestant 
 
 »  St.  Jerome  too  says  of  St.  Paula,  "  Divine  of  ours  mean  ?     Could  he  be- 
 
 A.  D.  38(),  "  Prostrataque  ante  Cruceni,  "  lieve  that  the  True  Cross  was  found  ? 
 
 "  quasi  pendentem  Dominum  cerneret,  "  or  would  he  only  say  that  a  preteiuled 
 
 "  adorabat."     Ep.  108.  n.  9.  "  one  was  discovered  ?"    Ibid. 
 
THE   DISCOVERY   OF  THE   HOLY   CROSS.  cliu 
 
 certain.  That  a  sick,  djing,  or  dead  person  was  restored  by 
 means  of  tlic  Cross,  rests  on  the  authority  of  Latins  writing 
 at  the  distance  of  seventy  years  after  the  discovery,  and  of 
 Greek  authors  of  forty  years  later  still ;  not  on  any  testimony 
 given  with  particularity  or  at  the  time.  Moreover  such  an 
 occurrence  is  inconsistent  with  the  account,  taken  in  the 
 letter,  of  St.  Ambrose  and  St.  Chrysostom,  who  say  that  the 
 True  Cross  was  recognised  by  its  title.  On  the  other  hand, 
 whether  there  was  one  Cross  or  three  <^,  some  mode  of  recog- 
 nising it  is  iiiipliod  in  tlie  very  idea  of  recognition;  and  a 
 miraculous  recognition  is  perhaps  the  most  natural  and  ob- 
 ^•ious  hypothesis.  Nay  the  very  fact  that  a  beam  of  wood 
 should  be  found  undecaj^ed  after  so  long  a  continuance  in 
 the  earth  woidd  in  most  cases  be  a  miracle'^.  And  perhaps 
 there  are  few  imaginations  which  are  once  able  to  surmount 
 the  shock  of  hearing  that  the  very  Cross  on  which  our  Lord 
 suffered  was  really  recovered,  but  will  be  little  sensitive  of 
 difficulty  in  the  additional  statement,  that  miracles  were 
 wrought  by  means  of  it.  It  must  not  be  forgotten  too,  that 
 Eusebius  himself,  though  silent  about  the  Cross,  alludes  to 
 the  occurrence  of  miracles  at  the  Sepulchre;  and  these  of 
 course  become  more  credible,  if  we  suppose  some  great  ob- 
 ject, such  as  the  recognition  of  the  Cross,  to  account  for 
 them. 
 
 An  objection,  however,  has  from  time  to  time  been  urged 
 with  much  earnestness  by  several  writers,  which,  if  substan- 
 tiated, would  altogether  overthrow  the  history  of  the  dis- 
 covery of  the  Cross ;  viz.  that  Helena  chose  a  wrong  site  for  the 
 Holy  Sepulchre.   This  was  Dr.  Clarke's  opinion,  whose  reasons 
 
 '  S.  Basnage  urges  however,  "  vero  too  many  bones  surely  in  "  tlie  place  of 
 
 "  non  esse  proximum,  latronuni  cruces  "  a  skull,"  to  discriminate,  or  to  incii- 
 
 "  cum  ilia  Christi,  uno  eodenu]ue  loco  tion  the  fact. 
 
 "  fuissc  conditas;"  Annal.  .^^(i.  f).  he-  ''  "  Quicri  et  illud  potest,  nnm  annis 
 
 cause  crosses  were  always  buried  with  "  p.tn^  trecentis  in  soloabsqueputrcdine 
 
 the  bodies,  ^;«mo  bones  were  found  with  "  ccssante  miraculo,"  &c.     S.  Basnag. 
 
 the  Cross, — an  assumplion.    'I'hcre  were  Ann.  .32n.  9. 
 
cliv  EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 were  discussed  and  answered  by  a  writer^  it  is  believed 
 Bishop  Heber,  in  tlie  Quarterly  Review  for  Marcb  1813.  It 
 has  lately  been  revived  with  some  additional  considerations 
 by  one  or  two  controversialists,  one  of  them  at  least  with  the 
 \Tiew,  not  simply  of  disproving  the  fact,  which  is  a  point  of 
 secondary  importance,  but  of  fixing  upon  the  Fathers  and 
 Church  of  the  fourth  century  the  imputation  of  dehberate 
 imposture,  and  that  for  selfish  ends.  Indeed  a  drift  of  this 
 kind  is  the  only  intelligible  explanation  of  the  earnestness 
 which  such  writers  manifest"^.  It  might  not  seem  to  be  worth 
 any  great  exertion  to  construct  a  proof  that  the  Holy  Se- 
 pulchi'C  was  not  found  by  St.  Helena,  if  no  conclusion  is 
 to  follow  but  that  Ave  need  not  pay  attention  to  the  festivals 
 of  the  Cross,  or  to  the  claims  of  particular  pieces  of  wood 
 professing  to  be  fragments  of  it.  Even  admitting  the  True 
 Cross  was  discovered,  it  Avould  be  still  open  to  Protestants 
 to  refuse  to  regard  it  with  interest  or  reverence,  and  they 
 would  doubtless  exercise  their  right.  The  Cross  on  which 
 Christ  suffered  would  be  in  their  eyes  but  a  piece  of  wood ; 
 or  again,  as  they  sometimes  speak  both  of  it  and  of  the  sign 
 of  it,  it  would  be  a  something  loathsome  and  hateful,  bring- 
 ing our  Lord  under  the  curse  rather  than  sanctified  by  Him ; 
 and  that  the  more,  because,  like  the  Brazen  Serpent,  it  had 
 been  the  occasion  of  superstition  and  idolatry.  When  then 
 writers  set  themselves  to  oppose  passages  of  history  such  as 
 that  noAV  before  us,  it  is  for  a  far  bolder  pui'pose  than  is 
 directly  implied  in  their  opposition ;  it  is  of  course  in  order  to 
 depreciate  or  destroy  the  authority  of  the  Church.  It  is  an 
 attempt  to  transfer  the  quarrel  between  her  religion  and 
 their  own,  from  the  province  of  opinion  to  the   ground  of 
 
 *■  The  Quarterly  Reviewer  of  Decern-  "  stern  voice  of  truth,"  &c.  &c.,  whereas 
 
 ber,  1841,  professes  to  consider  it  only  the  simple  question  is  whether  we  shall 
 
 a  question  of  "  poetic  statement,"  "fond  consider  the  Church  of  the  fourth  cen- 
 
 "  reminiscences,"     "  reverential    feel-  tury  very  credulous  or  very  profligate. 
 
 "  ings, "  "pleasing  visions,"  and  the  Mr.  Taylor  is  far  more  perspicacious, 
 like ;    and   contrasts   with   them    "  the 
 
THE   DISCOVEUV   OV  THE    HOLY   CUOSS.  clv 
 
 mutter  of  fact ;  nor  can  there  be  a  fairer  procedure  towards 
 the  Church,  or  one  of  wliicli  her  cliiklrcu  liavc  less  cause  to 
 complain. 
 
 Nay,  perhaps  such  controversialists  are  fairer  to  the  Church 
 than  to  themselves;  and  though  undoubtedly,  if  they  once 
 prove  their  point,  they  will  but  gain  the  greater  credit  and  the 
 more  decisive  victory,  by  so  frank  a  procedure,  yet  it  is  plain 
 there  is  at  first  sight  a  very  strong  probability  against  their 
 proving  it.  The  chance  is,  that  they  have  undertaken  more 
 than  they  can  accomplish.  For  it  stands  to  reason,  which  party 
 is  the  more  I'lkeln  to  be  right  in  a  question  of  topographical 
 fact,  men  Avho  lived  tliree  hundred  years  after  it  and  on  the 
 spot,  or  those  who  live  eighteen  hundred,  and  at  the  Anti- 
 podes ?  Granting  that  the  fourth  century  had  very  poor 
 means  of  information,  it  does  not  appear  why  the  nineteenth 
 should  have  more  ample.  There  are  indeed  branches  of 
 knowledge  in  wliicli  wc  have  decidedly  the  advantage  of  the 
 early  Church.  If  it  were  a  point  of  philology  which  was 
 under  review ;  or  a  question  about  the  critical  interpretation 
 of  the  Hebrew  text,  or  the  etymological  force  or  derivation  of 
 a  Greek  term ;  or  a  problem  in  physics,  such  as  whether  or 
 not  such  and  such  an  occurrence  were  beyond,  or  beside,  or 
 according  to  the  laws  of  natiu'C,  and  properly  miraculous ;  or 
 if  it  required  some  subtle  analysis,  and  could  only  be  A\TOught 
 out  by  a  mathematical  formula;  or  if,  though  a  question  of 
 history,  or  chronolog}^,  or  topography,  it  was  disputed  by 
 writers  of  the  foui-th  century  one  with  another,  so  that  we 
 must  oppose  this  great  name  or  that,  and  choose  a  side ;  or 
 if  it  was  advanced  by  some  one  Father,  and  him  unsupported, 
 and  of  no  gi'cat  authority,  the  attempt  to  contradict  him 
 would  be  plausible ;  but  in  such  a  matter  and  under  such 
 circumstances  as  the  present,  when  Calvary  is  the  si)ot  and 
 Eusebius  the  informant,  when  a  very  learned  and  not  over- 
 credulous  writer,  whose  silence  about  the  Cross  is  thought  so 
 
Clvi         EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 ominous  of  his  disbelief,  reports  and  assents  to  the  unanimous 
 decision  of  the  local  Church  in  favour  of  the  discovery  of  the 
 Sepulchre,  and  is  supported,  not  by  the  silence  only,  but 
 by  the  concurrence  of  the  literature  of  his  own  century^,  the 
 presumption  is  very  great,  before  going  into  the  case,  that 
 such  acute  and  ingenious  persons  as  now  for  the  first  and 
 only  time  in  their  liv^es  traverse  Jerusalem  with  their  mea- 
 suring tape  are  wrong,  and  those  who  were  natives  of  the 
 place  fifteen  hundred  years  ago  are  right.  Of  course  such  pre- 
 sumption constitutes  no  plea  at  all  for  declining  to  examine 
 their  argument ;  it  weighs  nothing  against  an  overwhelming 
 proof,  when  they  have  brought  it ;  but  to  use  the  language  of 
 their  school,  when  speaking  of  the  miracles  of  the  Church, 
 unless  the  proof  is  overwhelming  we  are  not  "  obliged "  to 
 accept  it;  when  there  is  but  a  balance  of  arguments,  "we 
 may  suspect  it"  to  be  fallacious,  and  may  pronounce  it 
 "  unsatisfactory."  It  may  be  entered  upon  with  a  just  pre- 
 judice, listened  to  with  suspicion,  criticised  with  fastidious 
 
 f  The  main  authority  for  the  present  or,  again,  no  means  of  recovering  it, 
 
 site  of  the  Holy  Sepulchre  is  Eusebius  ;  though  forgotten.     Further,  it  is  urged 
 
 and  the  warrant  for  its  preservation  or  that  it  was  unlike  Hadrian's  character 
 
 recovery  is   the  Pagan  Temple  raised  to  insult  the  Christians,  when  he  was 
 
 over  it  upon  the  destruction  of  the  city  but  punishing  the  Jews.     But,  granting 
 
 by   Hadrian,  which  became  a  lasting  his  general  leniency  towards  the  former, 
 
 record  of  the  spot.    What  is  to  be  urged  what  Sulpitius  says.  Hist.  Sacr.  ii.  45, 
 
 against  Eusebius  I  know  not ;  but  it  is  suggests  the  conjecture  that  from  the 
 
 urged  against  the  argument  from   the  circumstance  of  the  Jewish  Bishops  not 
 
 Teniide,  first,  that  only  St.  Jerome,  and  only  being  natives  and  inhabitants  of 
 
 not  Eusebiup,  attributes  its  erection  to  the  place,  but  practising   circumcision, 
 
 Hadrian.     But  why  is  not  St.  Jerome,  he  confused  them  and  their  flocks  and 
 
 a  learned  Father,  well  acquainted  with  the  objects  of  tlieir  veneration  with  the 
 
 Palestine,  and  no  friend  at  all  (as  Mr.  Jews.    From  these  three  considerations, 
 
 Taylor  allows)  to  the  superstitions  and  (1)    that    St.  Jerome    is    the    first   in- 
 
 poUutions  of  which  in  his  time  Jeru-  formant  that  Hadrian  placed  a  Temple 
 
 salem  was  the  scene,  why  is  he  not  a  over  the  Sepulchre;   (2)  that  tliere  was 
 
 sufTicient  authority  ?  whereas  Eusebius,  no  continuous  public  local  tradition  to 
 
 n/Vf'r //?4mfn?«er,  does  but  say,  "  ungodly  that  effect;   and   (3)  that  it  is  a  deed 
 
 "  men  ;"    vid.    supr.    p.   cxliv,    note  f.  unlike    Hadrian,    if    they    are    found 
 
 Next,  it  is  objected  that  there  was  no  valid,  it  is  proposed  to  infer  that  the 
 
 continual  tradition  of  the  spot,  because  Temple  which  was  taken  to  be  the  site 
 
 St.  Helena  had  to  search  for  it,  and  to  of  the  Sepulchre  was  pitched  upon  at 
 
 summon  learned  Jews  and  Christians  to  random,  as  any  other  place  might  he 
 
 her  assistance:  but  it  does  not  follow,  taken.      As    to    the    actual    Sepulchie 
 
 because  there  was  no  popular  tradition,  found  under  the  mound,  that  of  course 
 
 that   therefore   there  was   no  historical  is  the  work  of  fraud. 
 and  antirjuarian  knowledge  of  the  fact, 
 
THE   DISCOVERY   OF  Till;    llol.Y   CROSS.  clvii 
 
 precision,  and  rejected  on  the  gronnd  of  counter  arguments 
 in  themselves  of  inferior  cogency. 
 
 Let  it  carefully  be  observed  that  a  point  of  evidence  like  this 
 lias  nothing  to  do  with  the  question  of  honesty  or  dishonesty 
 in  the  parties  who  give  it.  Were  ^lacarius  or  St.  Cyril  and 
 the  Clergy  of  Jerusalem  the  most  covetous  and  unprincipled 
 of  hypocrites,  why  should  this  lead  them  to  fi\  on  a  false  site 
 for  our  Lord's  crucifixion  and  burial?  Why  should  they  not 
 do  their  best  to  fix.  on  the  right  one?  Avhy  should  they  sub- 
 ject themselves  to  an  additional  chance  of  detection,  and  give 
 to  persons  like  their  present  impugners  a  gratuitous  advantage; 
 as  if  it  were  not  enough  to  fabricate  a  Cross,  but  they  must 
 hazard  a  superfluous  mistake  in  respect  to  the  Sepulchre? 
 Were  they  then  knaves  and  impostors  of  the  most  appalling 
 die,  this  would  be  no  reason  for  their  omitting,  nay  the 
 strongest  reason  for  theii"  takings  all  possible  pains  to  find  the 
 very  and  true  spot  Avliere  our  Lord  suffered.  And  therefore 
 the  question  returns  to  the  issue  on  which  it  has  already  been 
 put, — which  is  the  more  likely,  that  inhabitants  of  Jerusalem 
 in  the  fourth  century^  or  of  New  York  in  the  nineteenth, 
 should  be  able  rightly  to  determine  Calvary  and  the  Holy 
 Sepulchre  s.    I  mean  no  disrespect  to  the  traveller  to  whom  I 
 
 K  As  if  to  meet  this  presumption,  Dr.  are  a  number  of  difficulties  in  this 
 Robinson  and  Mr.  Taylor  set  tliemselves  proof.  E.  {i^-  ()"<?  'lo'-'s  »ot  see  how  a 
 to  prove  incoiitrovertibly  that  St.  Helena  tradition  can  l)e  said  to  coutradirt  Scrip- 
 did  fix  the  siteof  the  Ascension  on  Mount  ture,  whicl\  on  the  face  of  the  matter 
 Olivet  wronjjly  ;  and  if  she  was  wronp;  in  does  but  take  one  text  iusteitd  of  an- 
 one  case,  she  might  be  in  anotlier.  And  other,  and  contradict  a  point  of  Jewish 
 their  proof  is  as  follows  :  1st.  St.  Luke  ajili(jiiiti<:i,  viz.  tlie  lcn<jth  of  a  Sab- 
 in  his  Gospel  says  that  our  Lord  led  batical  journey.  Next  it  does  not  seem 
 out  His  disciples  as  far  as  licllianij,  fair  in  Mr.  Taylor  to  take  "  Mount 
 therefore  He  ascended  from  Hethany ;  "  Olivet"  in  the  Acts  for  the  place  of 
 (in  spite  of  iiis  saying  in  the  Acts,  Ascension,  when  he  would  prove  that 
 that  they  returned  from  Olivvt ,)  2nd.  the  place  of  Ascension  was  a  Sabbatical 
 St.  Luke  says,  that  from  Mount  Olivet  distance,  and  lud  for  the  place  of  As- 
 to  Jerusalem  is  a  Sabbath-day's  jour-  cension,  when  be  would  insist  on  that 
 ney  :  but  the  Church  of  the  Ascension  spot  being  Hethany.  Further,  it  is  not 
 is  only  half  a  mile  from  Jerusalem.  fair  to  object  that  the  Church  of  the 
 Then  Dr.  Robinson  concludes,  "the  Ascension /'(/A?  s/ior/ of  a  Sabbath-day's 
 "  tradition  is  unquestlounbhj  false,  since  journey,  without  accounting  for  the  cir- 
 "  it  is  contradicted  by  the  express  de-  cumstance  that  Bethany  e.rcreds  if.  But 
 "  r/«/Y;^w«  of  Scripture."  p.  311.  There  if  the  Evangelist  in  stating  the  distance 
 
clviii      EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 allude,  which  is  not  due  to  one  who  accuses  the  Church  of 
 Jerusalem  of  the  fourth  century  of  deliberate  fraud.  Aud  I 
 make  a  great  distinction  between  a  learned  person  like  him- 
 self, who  writes  with  gravity  and  temper,  and  the  English 
 writer  who  has  made  use  of  his  statements,  in  a  work  to 
 which  reference  has  been  several  times  made  at  the  foot  of 
 the  page.  Yet  I  do  not  see  why  weak  arguments  should  be 
 treated  with  indulgence,  when  they  are  directed  against 
 sacred  persons  and  better  times.  In  order  to  form  a  due 
 estimate  of  them,  we  must  now  consider  with  some  attention 
 the  site  of  Jerusalem. 
 
 Jerusalem  in  oui'  Lord's  time  occupied  four  hills  : — Sion,  on 
 
 of  Mount  Olivet  from  Jerusalem,  does 
 not  mean  the  distance  of  the  place  of 
 Ascension  when  that  place  is  taken  to  be 
 Bethany,  why  should  he  mean  it,  when 
 it  is  taken  to  be  the  site  of  the  present 
 Church  ?  Surely  it  is  no  confutation  of 
 an  unsatisfactory  interpretation  (if  so)  of 
 certain  Scripture  texts,  to  bring  another 
 which  is  more  unsatisfactory  ;  and  that 
 seems  to  be  the  sort  of  process  to  which 
 these  writers  have  in  this  instance  con- 
 fined themselves.  Those  who  adopt  the 
 interpretation  they  condemn,  have  been 
 accustomed  (1)  to  consider  Bethany, 
 not  only  a  village  but  a  district,  which 
 extended  over  a  portion  of  Olivet.  This 
 may  he  a  theory,  but  at  least  it  recon- 
 ciles the  two  texts  ;  whereas  to  deny, 
 with  Dr.  Robinson,  that  our  Lord  as- 
 cended from  Olivet  is  to  rim  counter  to 
 the  obvious  meaning  of  one  of  them. 
 Bethany  is  considered  a  district  by 
 Lightfoot,  Chorogr.  in  Matt.  37;  ibid. 
 4;  Chorogr.  in  Marc.  4;  Hor.  Hebr. 
 in  Luc.  xxiv.  50.  ad  in  Act.  Ap.  i.  12. 
 In  a  previous  work  he  had  thought 
 otherwise,  vid.  Comment,  in  Act.  Ap. 
 on  the  ground  that  names  of  towns  and 
 names  compounded  with  "  Beth"  never 
 were  extended  to  a  district.  He  gets 
 over  this  difficulty,  in  his  later  work,  by 
 saying  that  the  town  was  called  from  the 
 district,  not  the  district  from  the  town. 
 The  same  explanation  of  "  Bethany"  is 
 given  by  Beza,  Grotius,  Sanctius  and  de 
 Dieu  in  Poole's  Synopsis.  Again,  Span- 
 heim  calls  it  "  tractus  montis  Oliveti." 
 Geogr.  Sacr.  part.  i.  fin. ;  vid.  note  at  end 
 of  Essay.     (2)  As  to  the  alleged  diflR- 
 
 culty  of  the  Sabbatical  distance,  it  is  not 
 really  such,  till  critics  are  agreed  u-hat 
 that  distance  is.  "  Iter  Sabbaticum  octo 
 "  stadia  excepit  aut  totum  milliare." 
 Lightfoot,  Chorogr.  in  Matth.  40.  Else- 
 where he  says,  "  iter  Sabbaticimi  ex 
 "  septem  et  dimidio."  in  Luc.  xxiv.  50. 
 adding,  that  it  was  "  bis  mille  cu- 
 "  bitorum."  Yet  Comment,  in  Act.  i. 
 12.  he  says  that  while  the  Sabbatical 
 distance  is  nine  stadia  if  the  cubit  is 
 three  feet,  it  is  but  four  and  a  half 
 stadia  if  it  be  a  foot  and  a  half;  and 
 that  the  latter  is  the  true  calculation. 
 "  What  space  is  a  Sabbatical  jour- 
 "  ney  ? "  says  Drusius  in  Poole's  Sy- 
 nopsis ;  "  in  the  number  two  thousand 
 "  most  agree ;  but  some  say  cubits, 
 "  others  paces,  Jerome  feet,  Origen 
 "  ells,  which  Origen' s  translator  calls 
 "  cubits."  De  Dieu  (ibid.)  with  Light- 
 foot in  Act.  makes  the  cubit  a  foot 
 and  a  half,  or  the  Sabbatical  journey 
 about  five  stadia,  which  is  the  distance 
 of  Mount  Olivet,  according  to  Jose- 
 phus,  and  the  actual  distance  of  the 
 Church  of  the  Ascension,  from  Jeru- 
 salem. Grotius  considers  it  eight  sta- 
 dia. Reland  quotes  Origen  for  its 
 being  eight,  (Paleest.  i.  52.  fin.)  but 
 thinks  this  too  much ;  and  quotes  Epi- 
 phanius  for  its  being  six,  which  accord- 
 ing to  him  (vid.  Wolf  in  Act.  Ap.  i. 
 12.)  would  make  the  Sabbatical  journey 
 a  quarter  of  an  hour's  walk.  Some  of 
 these  calculations,  as  has  been  observed, 
 make  the  Sabbatical  journey  coincide 
 with  the  actual  distance  of  the  Church 
 of  the  Ascension  from  Jerusalem. 
 
THE    niSCOVEUY   OP  THE    HOLY    CROSS.  clix 
 
 wliicli  was  tlie  city  of  David  or  the  iippcr  city,  on  tlic  south 
 (A) ;  al)ovc  it,  Acra,  the  site  of  Jerusalem  ]n*oper,  or  tlic 
 lower  cit)'  (B) ;  to  the  east  of  Acra,  ^loriali,  ou  which  was 
 the  Temple  (C) ;  and  to  the  north  of  ^loriah,  Bezctha  (D),  on 
 which  lay  the  new  city  or  the  overflowings  of  the  population, 
 which  were  at  that  time  very  considerable.  Denoting  them 
 by  the  four  letters,  A,  B,  C,  and  D,  we  shall  have  the  nearest 
 idea  of  their  relative  position,  by  considering  B  and  C  on  a 
 line  running  from  west  to  east ;  A  under  B,  and  D  above  C. 
 The  Church  of  the  Holy  Sepulchre  is  in  the  space  between  B 
 and  D,and  the  question,  roughly  stated,  is  whether  the  city  wall 
 which  went  across  from  B  to  D  fell  within  or  Avithout  its  site. 
 The  first  and  most  ancient  wall,  which  included  A  and  C, 
 Mounts  Sion  and  Moriah,  ran  nearly  in  a  straight  line,  on 
 its  north  side,  which  alone  it  concerns  us  here  to  consider, 
 from  the  north-west  corner  of  Sion,  where  Herod  afterwards 
 built  a  toAver  called  llippicus,  to  the  western  portico  of  the 
 Temple  on  Moriah.  Accordingly  the  lower  city  (B)  was  exterior 
 to  it,  or  if  any  part  was  included,  it  Avas  Avhatever  lay  in  the 
 angle  betAveen  Sion  and  Moriah,  A  and  C.  Tins  Avali  is  sup- 
 posed to  be  as  early  as  David's  time ;  and  in  its  northern  line, 
 which  thus  di Aided  Sion  and  Acra  (A  and  B),  stood  the  gate 
 Gennath,  from  Avhich  in  process  of  time  Avas  drawn  a  second 
 A\  all,  across  or  around  Acra,  terminating  in  the  toAver  An- 
 tonia,  Avhich  stood  at  the  north-west  corner  of  the  Temple, 
 opposite  Bezctha  (D.)  After  our  Lord's  death  a  third  Avail 
 was  drawn  by  Agrippa,  which  inclosed  Bezctha  also;  but 
 with  this  Ave  are  not  concerned.  At  the  time  of  His  cruci- 
 fixion the  second  Avail  was  the  limit  of  the  city ;  and  the 
 question  in  controversy  is,  Avhcthcr  that  second  Avail  Avent 
 across  Acra  or  outside  it.  The  Church  of  the  Holy  Sepulchre 
 is  nearly  upon  the  descent  of  Acra  on  the  north'' ;  if  then  the 
 
 ■■  Clarke  and  Maundrell  make  it  on       hnson  "directly  ou  the  ridge  of  Acra." 
 tlie  edge  of  Mount  Moriah  ;    Dr.  llo-       vol.  i.  j).  .391. 
 
Clx    EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 wall  traversed  the  liill,  it  fell  without  the  wall ;  if  it  inclosed 
 the  hill,  within  it. 
 
 The  argument  advanced  by  the  learned  writer  in  question 
 for  the  latter  of  these  alternatives,  is  of  the  following  kind ; 
 he  admits  that  a  straight  line  drawn  from  Gennath  to  An- 
 tonia  woidd  fall  short  of  the  Church  of  the  Holy  Sepulchre, 
 but  he  observes  truly  that  Josephus  expressly  says  that  the 
 wall  had  a  curvature  in  the  interval  between  its  extreme 
 points.  Next  he  draws  attention  to  a  certain  pool  called  the 
 pool  of  Hezekiah,  which  is  situated  only  a  little  to  the  south- 
 west of  the  Church  of  the  Sepulchre,  and  which  he  remarks 
 Hezekiah  formed  inside  the  city.  If  then  the  pool  was  within 
 the  wall,  the  Church  must  have  been  within  the  wall  too ; 
 for  the  wall  could  not  include  the  former  and  exclude  the 
 latter^  without  making  a  short  turn  at  their  point  of  contact, 
 which  we  have  no  warrant  for  supposing.  Further,  unless 
 we  suffer  the  wall  to  extend  beyond  the  alleged  site  of  the 
 Holy  Sepulchre,  we  shall  not  allow  room  enough  for  the 
 lower  city,  which  in  our  Saviour's  time  was  extensive  and 
 populous.  And  lastly  there  are  certain  circumstances  in  the 
 ground  which  interfere  with  the  supposition  of  a  narrower 
 circuit;  and  there  are  some  large  hewn  stones  far  to  the 
 north,  near  the  gate  of  Damascus,  which,  being  masonry 
 probably  of  an  age  long  anterior  to  that  of  our  Lord,  cannot 
 belong  to  the  third,  and  therefore  are  probably  a  part  of  the 
 second  wall. 
 
 Now  of  these  arguments  it  is  obvious  that  not  much  stress 
 can  be  laid  upon  the  last.  The  ground  on  which  Jerusalem 
 stands,  has  gone  through  many  alterations  at  various  times ; 
 valleys  have  been  filled  up,  summits  have  been  levelled.  If  the 
 surface  was  so  much  changed  that  Helena  could  not  at  once 
 find  the  Holy  Sepulchre,  surely  its  changes  are  great  enough 
 to  hinder  a  modern  traveller  from  determining  by  its  pre- 
 sent appearance  the  course  of  the  second  wall.     Nor  does  it 
 
THE    DISCOVERV   Oi'  THE    HOLY   CROSS.  clxi 
 
 follow,  though  the  ruins  at  the  Damascus  gate  are  as  early  as 
 the  (late  of  the  Jewish  Kings,  as  this  writer  im})lies,  that 
 therefore  they  belong  to  the  second  wall,  for  he  does  not 
 prove  that  the  second  wall  existed  so  early  as  that  time,  a.s 
 will  be  noticed  presently ;  and  they  may  be  remains  of  some 
 other  ancient  work,  even  if  it  did. 
 
 Nor  siu'cly  is  it  any  great  objection,  that  the  lower  city  will 
 be  much  straitened,  if  we  draw  its  boundary  short  of  the 
 present  Holy  Sepulchre;  for  Josephus  expressly  speaks  of  the 
 scantiness  of  the  limits  of  the  city,  and  of  the  population  exceed- 
 ing them  in  consequence.  The  poi)ulation  covered  the  north 
 side  of  the  Temple  jMount,  and  then  crossing  the  deep  trench 
 which  bounded  it,  overflowed  upon  the  opposite  hill  Bezetha, 
 where  it  formed  two  large  suburbs,  one  or  both  of  which  were 
 called  the  "New  City  '\"  and  both  of  which  were  external  to  the 
 then  walls.  Blount  Sion  itself  also  contained  ample  room  for 
 a  population,  the  original  city  of  David  being  but  a  citadel 
 upon  it.  And,  for  what  appears,  the  eminence  or  ridge  Opliel 
 to  the  south  of  Moriah  afforded  additional  accommodation"*. 
 
 '   Josephus   in   one   place    speaks  of  xxxiii.  11.     Bezctlia  seems  to  liave  been 
 
 "Bezetha  and   the    new   city;"    Bell.  very  thickly  inhahited;  .Josephus  speaks 
 
 Jud.  ii.  19.  §  "t :  at  another  of  "  i)  Kar-  of  tJie  shops  of  mercers  and  braziers,  tlie 
 
 "  wTfpcti  Kaiv6Tro\ts."  v.  12.  §  2.     If  this  clothes-market,  and  the  alleys  rimning 
 
 second  suburt)  was   to  the  west  of  Be-  upon  the  city  wall.    I)e  Bell.  Jud.  v.  7. 
 
 zetha,  it  must  occupy  the  north  of  the  fm.     1  he   lower  city,   too,  was   full   of 
 
 present  Sepulchre ;  which  would  almost  alleys  or  narrow  lanes,  as  appears  by 
 
 be   a  proof   that    the    latter   space  was  the  ibllowing  cba])ter.    The  Tyropoeum, 
 
 without  the  second  wall.  or  deep  valley  between  Acra  and  Sion 
 
 ''  Sion  seems  to  have  been  covered  was  ".cdificiisdcnsa."  Spanheim's  Geo- 
 with  streets  and  private  houses,  in  spite  grajjh.  ]).  49.  The  height  of  tJic  houses 
 of  its  j)ublic  buildings.  Josephus  says,  too  in  such  localities  siuiuld  be  con- 
 that  "the  liouses"  on  Sion  and  on  sidcrcd.  At  Rome  a  law  was  passed 
 Acra  "  ended  in  the  ravine  between  by  Augustus  that  houses  should  not  be 
 them:"  v.  4;  and  says  that  Sion  was  above  seventy  (ect  high.  Tiie  poor  in- 
 called  "  the  Upper  Agora,"  which  im-  liabited  them  in  floors.  Vid.  (iibbon, 
 plies  a  population.  De  Bell.  Jud.  v.  4.  ch.  xxxi.  It  is  a  question  too,  whether 
 In  the  sacking  of  Sion,  he  speaks  of  a  portion  of  tiie  inhabitants  did  nut  live 
 tmall  houses  on  it  (SwuaTta),  and  hmcs  in  ijic  excavaticns  inuier  Sion  and 
 or  alleys,  aTtvunrol,  ibid.  vi.  S.  §  5.  Moriah.  The  deeper  caves  were  used 
 Indeed,  we  might  infer  a  i)opu!ation  for  the  purposes  of  concealment  in  the 
 from  the  lengtli  of  the  Hill,  which  was  sack  of  the  city  by  'lilus.  Liglufoot 
 far  beyond  the  needs  of  a  citadel,  palace,  tells  us,  C'horogr.  in  Luc.  1.  §  (i,  that 
 and  public  buildings.  Manasseh  too  both  Iturea  and  Idumipa  were  remark- 
 seems  to  have  taken  in  a  space  beyond  able  for  tlieir  caverns,  and  he  even  de- 
 the  city  of  David  to  the  south  ;  2  Chron.  rives  the  name  of  the  fonner  from  this 
 
 1 
 
Clxii        EVIDENCE  FOR  PARTICULAR  ALLEGED   MIRACLES. 
 
 But  however  this  be,  the  simple  question  for  us  to  consider 
 is,  whether  the  deduction  from  the  supposed  larger  area  of  the 
 city  which  adherence  to  the  present  site  of  the  Sepulchre 
 requires,  will  materially  lessen  that  area.  I  conceive  not'.  If 
 the  area  be  too  scanty  for  the  population  Avith  this  reserva- 
 tion, will  it  be  sufficient  without  it  ?  Sion,  the  greater  part  of 
 Acra,  and  Moriah,  within  the  walls,  and  Bezetha  outside  of 
 them,  remain ;  and  if  we  suppose  the  wall,  which  is  in  ques- 
 tion, on  starting  from  Gennath,  first  to  run  north,  and  then 
 to  cui've  round,  when  it  came  over  against  the  site  of  the 
 present  Latin  convent,  very  little  of  Acra  will  be  lost.  Dr. 
 Robinson  refers  to  a  passage  in  Josephus,  in  which  that 
 historian  speaks  of  a  northern  and  a  southern  portion  of 
 the  second  Avail,  a  mode  of  expression  which  requires  some 
 such  change  of  direction  to  account  for  it. 
 
 Nor  is  it  easy  to  see  how  the  New  City  can  be  altogether  ex- 
 cluded from  the  second  wall,  as  we  know  it  to  have  been,  if  the 
 second  wall  is  extended  any  great  way  beyond  the  present  Holy 
 Sepulchre  ;  and  if  it  is  not  extended,  how  any  great  increase 
 of  room  will  be  obtained  merely  by  including  the  Holy  Sepul- 
 chre. Nor  is  it  natural  in  Josephus  to  speak  of  the  popula- 
 tion overflowing  across  the  trench  of  Moriah  upon  Bezetha,  if 
 it  lay  all  along  the  west  of  the  latter  hill  alreadj^,  and  had 
 thence  extended  itself  upon  Bezetha  eastward.     In  short,  if 
 
 circumstance.  Strabo  speaks  of  two  in  general,  because  a  cave  or  grotto  is 
 caverned  moxmtains,  one  of  which  would  introduced.  Nothing,  he  says,  is  done 
 hold  four  thousand  men;  lib.  xvi.  p.  withovit  grottoes.  As  if  too,  some  might 
 1074.  The  cave  of  Zedekiah,  accord-  not  be  true  and  some  false;  the  latter 
 ing  to  a  Rabbinical  authority,  whom  imitations  of  the  former. 
 Lightfoot  quotes,  held  eighteen  thou-  '  The  Quarterly  Reviewer  for  De- 
 sand.  And  according  to  William  of  cember,  1841,  says:  "One  argument 
 Tyre  there  was  a  cave  on  the  otlier  side  "  appears  to  us  absolutely  insuperable, 
 of  Jordan,  sixteen  miles  from  Tiberias,  "  To  exclude  the  Church  of  the  Holy 
 with  different  stories  in  it.  Vid.  also  "  Sepulchre,  the  ancient  citj%  that  is, 
 Joseph.  Antiqu.  XV.  10.  §  1.  It  is  the  Ec-  "  the  part  between  the  western  wall  and 
 clesiastical  tradition  that  a  cave  was  the  "  the  hill  of  the  Temple,  must  be  nar- 
 place  of  the  Nativity  ;  S.  Justin  Martyr  "  rowed  to  less  than  a  quarter  of  a  mile." 
 notices  it,  and  Origen  says  that  in  his  This  is  an  inexplicable  statement.  It 
 day  it  was  visited  by  pilgrims.  How-  assumes  that  the  second  wall  always 
 ever.  Dr.  Robinson  brings  this  tradition  continued  at  the  same  distance  from  the 
 specially  as  a  sample  of  the  spurious-  Temple  Mount  which  it  had  over  against 
 ness  of  traditions  about  sacred  history  the  Sepulchre. 
 
TIIR    nisrOVF.RY   <)V  Tin:    HOLY   CROSS.  (1X111 
 
 there  be  n  difliculty  in  acconiuiodating  the  population,  it  lies 
 in  tliis,  that  tlu;  hill  of  Acra,  from  Ilippicus  to  the  Temple,  is 
 little  more  than  the  third  of  a  mile  across,  as  Dr.  Ko])iuson 
 measiu'es  if".  No  theory  about  the  north  wall  of  the  city  can 
 dispose  of  this  fact  ". 
 
 Putting  aside  then  considerations  such  as  these,  Avhich  might 
 be  useful  to  corroborate  a  proof,  but  have  very  little  intrinsic 
 force  to  create  one,  we  come  to  the  main  circumstance  on 
 \vhicli  the  author's  argument  depeiuls,  and  which  certainly 
 deserves  a  careful  consideration, — viz.  the  positiou  of  the 
 pool  of  Ilezekiah.  To  judge  from  his  plan,  this  jjooI  nearly 
 joins  the  Holy  Sepulchre  on  the  south-west;  and  was  once 
 even  considered  as  attached  to  it,  and  was  called  from  it. 
 Now  Ilezekiah  formed  his  pool  or  reservoir  within  the  city ; 
 either  then  the  Holy  Sepulchre  lay  within  the  city  also,  or 
 the  wall  ran  between  the  pool  and  the  Sepulchre. 
 
 Now,  first  I  would  observe  that  there  is  no  absurdity  in 
 the  latter  supposition.  Let  us  allow  that  it  would  involve  a 
 sharp  bend  in  the  second  wall",  which  is  our  author's  objection 
 to  it ;  yet  Josephus,  as  we  have  seen,  expressly  speaks  of  a 
 
 "'  Dr.  Robinson  says  that  "the  breadth  population  of  Jerusalem.    Mr.  Greswell 
 
 "  of  the  city  is  the  same  now  as  an-  makes    several    calculations,     Dissert. 
 
 "  eiently,"  vol.  ii.  p.  f)7 ;  i.  e.  to  shew  .\xiii.,  which  exceed  what  at  first  sight 
 
 that  it  could  spare  nothing  in  length;  the  sjjace  could  seem  possibly  to  admit, 
 
 now  he  says  elsewhere,  that  the  breadtli  °    Sucli   difficulties    are   of  frequent 
 
 from  the  brow  of  the  valley  of  llinnoni  occurrence  in  history  ;   e.  g.  Oxford  iu 
 
 near  the  YalTa  gate  to  the  brink  of  tlie  the  middle   ages   is   said    to   have  had 
 
 valley  of  Jehoshaphat  is  1020  yards;  30,000  students. 
 
 while  the  length,  measured  on  his  map,  "  Mr.  Milman  has  no  difliculty  in 
 from  Herod's  Gate  to  the  limit  of  the  such  a  supposition  ;  "  the  second  wall," 
 aneient  city  on  the  south  is  1  700  yards,  he  says,  "  began  at  a  gate  in  the  old  or 
 or  short  of  a  mile.  Therefore  an  area  "  inner  one,  called  Gennath,  the  gate 
 of  a  mile  by  §  of  a  mik  is  !,'n-n/<'r  than  "  of  the  gardens;  it  intersected  the 
 the  site  of  "the  ol.l  city  and  makes  no  "  lower  city,  and  having  struck  north- 
 allowance  for  tlie  Temple,  fort,  itc.  &c.,  "  ward  for  some  distance,  turned  to  the 
 yet  even  this  is  little  more  than  half  a  "  Kast,  and  joined  the  north-west 
 square  mile.  Here  tlun  is  a  fixed  limit  "corner  of  the  town  of  .\ntonia." 
 agreed  on  by  all  who  do  not  adopt  the  IHst.  of  .lews.  vol.  iii.  p.  10.  .\nd  he 
 randomhypothcsisof  Dr.  ("lark  that  tiie  even  represents  it  on  his  plan  of  the 
 Hillof  Evil  Counsel  is. Sion.  Might  not  city  as  turning  at  an  acute  angle.  Dr. 
 an  objection  be  made  to  the  smallness  Robinson,  as  is  said  over-leaf,  cannot 
 of  even  such  an  area  by  those  who  do  escape  a  bend.  When  he  has  brought 
 not  consider  how  the  population  of  for-  his  supposed  second  wall  near  Bezetha, 
 tified  cities  packs?  Nothing  seems  he  speaks  of  its  "  6.'h</ih^  southward  to 
 known   for  certain   about  the  ordinary  "  the  corner  of  Antonia."  vol.  i.  p.  4C8. 
 
 13 
 
clxiv       EVIDENCE   FOR   PARTICULAR  ALLEGED   MIRACLES. 
 
 northern  and  southern  portion  of  the  wall,  which  implies  a 
 change  of  direction  somewhere ;  and,  even  though  a  range  be 
 supposed  for  the  wall  beyond  the  present  Sepulchre,  it  could 
 not  materially  change  its  direction  without  considerable 
 abruptness.  Dr.  Robinson  observes  that  the  wall  could  not 
 exclude  the  Holy  Sepulchre,  unless  it  "  made  an  angle  ex- 
 "  pressly  in  order  to  exclude"  it ;  but  let  it  be  observed,  the 
 angle  must  be  made  any  how  in  order  to  arrive  at  Antonia ; 
 nay,  and  such  an  angle  he  himself  makes  in  his  own  con- 
 jectural description  of  it. 
 
 Again,  it  is  obvious  to  remark  that,  supposing  Calvary  was 
 a  place  used  for  the  execution  and  burial  of  criminals,  as  is 
 not  unnatural  to  suppose  and  as  its  name  may  be  taken  to 
 mean,  there  was  a  reason  why  the  wall  should  avoid  it.  And  we 
 know  that,  wherever  it  was,  it  was  close  upon  the  wall,  both 
 from  the  expression  of  the  Apostle  that  it  was  "  without  the 
 "  gate,"  and  from  the  custom  of  the  Jcavs  to  fix  their  places 
 of  execution  on  the  outside  of  their  cities  p. 
 
 But,  next,  dismissing  this  question,  we  come  to  this  most 
 important  and  remarkable  circumstance,  which  will  strike 
 most  readers  even  at  first  sight;  viz.  that  the  author  under 
 review,  whose  learning  none  can  question,  and  whose  zeal  for 
 Scripture  all  must  honour,  has  fixed  the  site  of  Hezekiah's 
 pool  by  tradition,  and  tradition  alone.  He  says  that  Hezekiah 
 "  built  within  the  city  a  pool,  apparently  the  same  which  now 
 "  exists  under  his  name ;"  and  upon  this  traditionary  deter- 
 mination of  the  pool  of  Hezekiah  he  proceeds  to  deny  the 
 faithfulness  of  the  tradition  concerning  the  site  of  the  Holy 
 Sepulchre.     Yet  it  does  not  at  all  appear  why  the  latter 
 
 p   Deut.  xvii.  5  ;  Luke  iv.  29  ;   also  Jewish  cemeteiies  as  without  the  cities, 
 
 2  Kings  X.  8:  vid.  also  Lev.  xxiv.  14;  vid.  Lightfoot  Chorograph.  in  Matt.  100. 
 
 Numb.   XV.    35.      Zorn.    Opusc.    Sacr.  However,  they  were  far  enough  to  be 
 
 vol.  ii.  p.  193,  upon  Heb.  xiii.  12,  refers  out  of  sight  of  the  inhabitants.     The 
 
 to  1  Kings  xxi.  13;  Acts  vii.  59.     And  cemeteries  of  the  Levitical  cities  were 
 
 for  the  like  custom  among  the  Romans,  two  thousand  cubits  off.     Ibid.  Choro- 
 
 to  Plaut.  Mil.  Act.  ii.  so.  4 ;  Tac.  Ann.  graph,  in  Marc.  8.  §  8. 
 ii.   32;    Hor.   Epod.    5.    99.      On    the 
 
TIIK    DISCOVKKY   OF  TH  K    HOLY    CUOSS.  clxv 
 
 tradition  is  not  as  good  as  the  former,  especially  since  far 
 greater  pains  have  been  taken  to  ascertain  the  site  of  the  Se- 
 pnlcln-c  than  that  of  the  pool.  Nor  can  it  here  be  urged  that 
 springs  of  water  are  not  of  a  nature  to  be  formed  at  will; 
 that  they  have  a  perpetuity  and  a  possession  of  the  soil  which 
 mounds,  or  walls,  or  sepulchres  have  not;. that  they  are  not 
 of  common  occiu'rence  in  Jerusalem,  and  that  there  is  no 
 great  choice  of  pools  between  Avhich  the  tradition  might  err. 
 This,  indeed,  would  be  an  argument,  if  the  pool  were  any 
 more  than  a  reservoir;  and  that  too,  as  Dr.. Robinson  himself 
 observes,  in  part  at  least  of  modem  workmanship ;  but  as  the 
 case  stands,  of  course  it  is  quite  inapplicable.  Nor  can  he 
 intend  to  make  a  distinction  between  Christian  tradition  and 
 Jewish,  as  if  the  Jews  were  deserving  of  more  consideration 
 and  credit  than  the  interested  Clergy  or  the  superstitious  laity 
 of  the  Christian  Church.  For  he  candidly  admits,  that  the 
 destruction  of  Jerusalem  by  Hadrian  involved  the  destruction 
 of  all  their  local  recollections.  "  It  may  perhaps  be  asked," 
 he  says,  "  whether  there  does  not  exist  a  Jewish  tradition, 
 "  which  would  also  be  trustworthy  ?  not  in  respect  to  Jeru- 
 "  salem  itself;  for  the  Jews  for  centuries  could  approach  the 
 "  Holy  City  only  to  weep  over  it  i."  By  a  law  of  Hadrian 
 they  were  forbidden  to  approach  within  some  miles  of  the 
 city,  and  Constantino  did  but  permit  them  to  Wew  it  from 
 the  neighboiuing  hills. 
 
 It  seems  then  that  our  author's  argument  against  the 
 alleged  site  of  the  Holy  Sepulchre  depends  on  a  definite 
 and  single  fact,  and  for  that  single  fact  he  offers  no  proof 
 whatever,  except  that  very  kind  of  ])roof,  and  that  iu)t  so 
 good  in  its  kind,  as  that  on  which  the  site  of  the  Holy 
 Sepulchre  is  at  present  received.  He  cannot  tell  how  long 
 the  reservoir  has   been   called   Hezekiah's   Pool,  though  he 
 
 1   Vol.  i.  p.  .37(>,  note:    vi.i.  aKo  p.  ,350. 
 
Clxvi       EVIDENCE   FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 does  tell  us  that  it  used  to  be  called  by  tlie  Monks  the 
 Pool  of  the  Sepulchre;  while  we  know,  on  the  other  hand, 
 that  the  Sepulchre  was  fixed  in  its  present  site  as  much  as 
 fifteen  hundred  years  ago.  He  does  not  know  under  what 
 circumstances  the  pool  was  determined  to  be  HezekiaVs; 
 whereas  we  do  know  that  the  site  of  the  Sepulchre  was 
 settled  after  a  public  formal  examination,  and,  as  it  is  re- 
 ported, with  the  united  aid  of  learned  Jews  and  Christians, 
 and  with  a  unanimous  decision.  Yet,  if  the  real  pool  was 
 within  the  wall,  and  the  real  Sepulchre  without  it,  and  if 
 their  professed  sites  are  so  close  to  each  other  that  both  must 
 have  been  without  or  both  within,  (a  point  which  itself,  as 
 we  have  seen,  is  not  at  all  clear),  he  asserts  that  the  tradition 
 concerning  the  Sepulchre  must  be  the  false,  and  the  tradition 
 concei'iiing  the  pool  must  be  the  true''. 
 
 To  proceed :  it  will  be  observed  that  Dr.  Eobinson  takes 
 for  granted  another  point,  besides  that  of  the  pool  being 
 really  Hezekiah's;  Adz.  that  it  was  within  the  second  wall. 
 Certainly  it  was  within  the  city  wall,  as  it  ran  in  Hezekiah^s 
 time  J  but  it  is  obvious  to  ask,  why  was  it  only  within  the 
 second  wall,  and  not  within  the  first  ?  But  if  it  was  within 
 the  first  wall,  then  Dr.  Robinson  will  have  proved  too  much ; 
 for  he  will  have  brought  up  the  city  of  David  all  across  the 
 
 '  Professor  Roliir.son,  after  speaking  though  Dr.  Robinson  considers  he  has 
 
 of  Hippicus,  Antonia,  and  Hezekiah's  ascertained  it.  And  wliat  reliance  is  to  be 
 
 pool,  says:  "  We  have  then  three  points  placedon  thesiteof  the  pool  we  have  seen 
 
 "  for  determining  the  probable  course  in  the  text.  In  like  manner  Dr.  Robinson 
 
 "  of  this  wall,"   (the  second)  ;   "  we  re-  can   but  say   of  Gennath   "  apparently 
 
 "  ■pa.ived  persotiaUy  to  each  oi  these  three  "near  Hippicus,"   p.  411;   "  douhtless 
 
 "  pohits,  Sic."    vol.  ii.  p.  67.      Now  of  "  near  Hippicus,"  p.  461.     And  of  the 
 
 the  first  he  does  but  say  himself,  "it  second    wall,    "  Josephus's   description 
 
 "  early  occurred  to  us  that  [the  tower  of  "  of  the  second  wall  is  very  sliort  and 
 
 "  David]  was  very  probably  a  remnant  "  imsatisfaclory,"  p.  4(il.      And  he  lo- 
 
 "  of  the  tower  of  Hipjjicus,"  vol.  i.   p.  cates  the  Tyropoeum   differently   from 
 
 455;  "  this  i«/joress/o«  was  strengthened,"  other  writers.     Yet  on  these  private  in- 
 
 &c. ;  of  the  second  Lami  says,  "  I  have  ferences  from  doubtful  conjectures  on 
 
 "  set  down  several  places  in  the  map,  probable    assumptions    from    unsatis- 
 
 "  whose   true  situation  is    7wt  known ;  factory  testimony,  the  Catholic  Church 
 
 "  as  for  instance  the  castle  Antonia;"  is  to  be  convicted  of  fraud  and  folly. 
 App.   Bibl.   p.  76,   ed.   1723,   London, 
 
THE    DISCOVERY   OT  THE    IIOI.V    CROSS.  clxvii 
 
 valley  of  the  Tyropocum  to  the  ridge  of  Acra  on  which  the 
 Holy  Sepulchre  stands,  and  within  "  less  than  a  quarter  of 
 "  an  English  mile"  of  the  north-west  corner  of  the  Temple. 
 
 It  is  necessary  then  for  his  argument  that  he  should  dcJU'ly 
 shew,  not  only  that  the  pool  really  was  Ilezekiah's,  but  also 
 that  the  second  wall  was  built  in  Ilezekiah's  time.  On  this 
 point,  however,  he  does  but  speak  as  foUoAvs ;  "  Of  the  date  of 
 "  this  erection,"  i.  e,  the  second  wall,  "  we  are  no  ivhcre  in- 
 ''  formed;  but  it  mii&t  probab/i/  have  been  older  than  the  time 
 "  of  Hezekiah,  who  built  within  the  city  a  pool,  apparently 
 "  the  same  which  now  exists  under  his  name'."  That  is, 
 Ilezekiah's  pool  need  onlj^  be  within  the  second  wall,  because 
 the  second  wall,  not  the  first,  was  in  Hezekiah's  time  the 
 boundaiy  of  the  city ;  and  the  second  wall,  not  the  first,  was 
 in  Hezekiah's  time  the  boundary  of  the  city,  because  Heze- 
 kiah's pool  is  only  within  the  secoiid  wall.  Such  is  the 
 author's  proof  of  the  second  fact  by  which  he  shews  that  the 
 Church  of  the  Sepulchre  was  built  upon  a  pretended  site. 
 
 But  it  may  be  asked  whether  Scripture  throws  no  light 
 upon  the  position  of  the  pool ;  for  in  this  way  perhaps  the 
 tradition  respecting  it  may  gain  an  authority  which  it  has 
 not  in  itself.  No  tradition  certainly  is  tenable  which  contra- 
 dicts Scripture;  but  many  a  tradition  deserves  attention  or 
 commands  assent  about  which  Scripture  is  silent,  or  to  which 
 it  devotes  but  a  few  words  or  a  passing  allusion.  Dr.  Ro- 
 binson is  more  rigorous  on  this  point  than  I  should  be 
 myself;  "this  is  the  point,"  he  says,  "to  which  I  woidd 
 "  particularly  direct  the  reader's  attention,  that  all  Ecclc- 
 "  siastical  tradition  respecting  the  ancient  places  in  and 
 "  around  Jerusalem  and  throughout  Palestine  is  of  no  value" 
 (and  he  prints  the  words  in  capitals,)  "  except  so  far  as  it  is 
 "  supported  by  circumstances  known  to  us  from  the  Scriptures 
 "  or  from  other  contemporary  testimony  *."     It  would  seem 
 
 •  Vol.  ii.  p.  67.  '  Vol.  i.  p.  374. 
 
clxAiii     EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 tlieii^  as  if  according  to  liis  deliberate  principle^  distinctly 
 and  formally  avowed^  some  Scriptural  argument  ought  to  be 
 forthcoming  in  favour  of  the  traditionary  settlement  of  the 
 site  of  Hezekiah^s  pool; — what  Scripture  does  say,  may  be 
 told  in  a  very  few  Avords. 
 
 In  the  Second  Book  of  Chronicles  we  simply  read  as  follows  : 
 "  This  same  Hezekiah  also  stopped  the  upper  water-course  of 
 "  Gihon,  and  brought  it  straight  down  to  the  ivest-side  of  the 
 "  city  of  Da\Tid"/^  Now,  what  Gihon  is,  and  where,  is  not  here 
 the  question  ;  Dr.  Robinson  has  some  very  interesting  remarks 
 on  the  subject,  on  its  concealment  by  Hezekiah,  and  on  the 
 subterraneous  channels  by  which  he  fed  the  reservoirs  in 
 Jerusalem.  All  that  here  concerns  us  to  observe  in  this 
 passage  are  two  distinct  statements,  each  of  them  quite  in- 
 consistent with  the  tradition  that  the  supposed  pool  of  Heze- 
 kiah is  really  the  work  of  that  king.  First,  the  inspired 
 writer  tells  us  that  Hezekiah  brought  the  water  into  the  city 
 of  David,  and  the  pretended  pool  is  not  in  the  city;  and 
 next,  that  he  brought  it  to  the  west  side  of  the  city,  and  the 
 pool  is  on  the  north.  What  then  can  be  said,  but  that  this 
 author's  argument  against  the  truth  of  the  alleged  site  of  the 
 Holy  Sepulchre  is  based,  not  only  on  a  blind  Jewish  tra- 
 dition, the  like  of  which  he  elsewhere  reprobates,  but  on  a 
 disregard  of  the  sacred  text  which  it  is  the  special  object  of 
 his  Avork  to  consult  ? 
 
 In  conclusion  I  will  but  draw  attention  to  the  light  which 
 this  discussion  has  thrown  upon  the  extreme  improbability, 
 which  was  noticed  before  entering  into  it,  that  the  parties 
 who  aided  St.  Helena  in  her  search  should  have  placed  the 
 Sepulchre  where  we  find  it,  unless  it  were  the  true  site.     If 
 
 "   2  Chron.  xxxii.  30.     If  it  is  ne-  by  Gihon,  in  2  Esdr.  ii.   1+.     So  does 
 
 cessary  to  appeal  to  authority,  Calmet  Lightfoot,    Chorograph.    in    Matt.    25, 
 
 considers  Hezekiah's  pool  to  have  been  and  in  Joan.  5.  §§  2,  3.     Reland  places 
 
 in   the  western   quarter  of  the  city  of  the  fount  of  Gihon  from  wliich  it  was 
 
 David,  in  2  Paralip.  xxxii.  30,  and  fed  fed  at  the  south-west.   Palest,  iii.  p.  859. 
 
Tin:  DiscovKHv  oi'  tiik  holy  cross.  clxix 
 
 facts  are  as  clear  as  Dr.  Robinson  would  consider  them,  tliey 
 were  too  clear  for  any  one  to  miss  them''.  If  the  present 
 pool  of  Ilczekiuh  was  then  ackuowledf^cd  to  be  such,  close 
 upon  the  present  Sepulchre,  is  it  credible  that,  with  that  in- 
 timate knowledge  of  the  letter  of  the  inspired  writings  which 
 no  one  denies  to  their  times,  the  Clergy  of  Jerusalem  shoidd 
 have  fixed  on  a  site  for  the  Sepulchre  in  the  very  heart  of  tlie 
 city  of  David  ?  Did  the  pool  escape  their  eyes,  or  its  title  their 
 ears,  or  the  sacred  text  their  memory,  or  the  conclusion  from 
 these  data  their  reason  ?  Could  it  be,  that  a  pool  which 
 Scripture  says  was  within  the  walls,  should  be  situated  u])on 
 a  place  of  execution  which  Scripture  as  surely  places  without 
 them?  And  in  like  manner  we  might  ask,  were  it  worth 
 while,  if  the  stones  near  the  Damascus  gate  wear  an  antique 
 look  now,  were  they  not  likely  to  tell  then*  own  story  better, 
 if  they  were  on  the  spot  then?  and  have  traces  of  the  old 
 wall  Ijccome  fainter  or  stronger  in  the  course  of  years?  and 
 had  the  disposition  of  the  groiuid  undergone  more  alteration 
 then  than  now,  or  less,  considering  Hadrian  rebuilt  the  city 
 on  the  site  on  which  he  found  it  ^  ?  But  it  is  needless  to  dwell 
 on  the  improbability  of  an  hypothesis,  Avhich  has  been  shewn 
 to  be  altogether  gratuitous. 
 
 On  the  whole,  then,  I  cannot  doubt  that  the  Holy  Sepulchre 
 
 *  Dr.  Robinson  begins  by  speaking  "  '  lapideni,'    etiam  ipsa  jam  cjusdeni 
 
 of  the  "  diniciilty  arising  from  the /.re-  "  eivitatis   (raii.imifiralio  testatiir  ;   qiria 
 
 "  srnt  location"  of  the  Sepulchre  "in  "  dum  nunc  in  co  loco  constructa  est, 
 
 "  the  heart  of  the  city,"   which   "  has  '*  ubi    c.rtra    portnm    fuerat    l)oniinu8 
 
 "  been    felt    by    many    pious   minds."  "  crucifixus,    prior   ilia   Jerusalem,    lit 
 
 Yet,  what  so  natural,  as  MaundicU  ob-  "  dicitur,  funditus  est  evcrta."    Horn, 
 
 serves,    as   that    the    Sepulchre,    when  in  Evang.  ;J9.  init. 
 
 found,  should  attract  the  city  round  it  ?  >'    Those  wlio   deny   that   the   Pagan 
 
 Again,  why  is  it  not  a  difiiculty  that  Sion  ']'cm])le   was   built  on   the   site   of  the 
 
 is  now  so  deserted  .'   I  snot  this  extension,  Scpulclirc,  have  to  account  for  the  utter 
 
 if  not  change,  of  site,  wiiat  happens  to  oblivion,  to  which  on  their  liypothesis 
 
 all  cities  of  any  standing.'   was  \)r.  llo-  the  place  of  our  Lord's  crucifixion  was 
 
 binson  sceiitical  about  St.  Giles's  in  the  consigned  ;  whereas  the  ciicumsfance.s 
 
 Fields  when  lie  came  to  London  ?    Pope  attendant  on  that  profanation  which  the 
 
 Gregory    was    perfectly    aware    of   tlie  Temple  occasioned    will   explain    such 
 
 change    of   site    of    tlic    city.      "  Hoc  partial  ignorance  concerning  it  as  seems 
 
 "  quoque     qiujd     additur, "     he    says,  to  liave  obtained  among  tlie  Christians 
 
 "  '  Non  relinquant  in  te  lapidem  super  of  .Jerusalem. 
 
Clxx        EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 was  really  discovered,  as  Eusebius  declares  it  to  have  been ; 
 and  I  am  as  little  disposed  to  deny  that  the  Cross  Avas  dis- 
 covered also,  as  that  the  relics  of  St.  Cuthbert  or  the  coflfiu 
 of  Bishop  Coverdale  have  been  found  in  our  own  day. 
 
 6.   The  Death  of  Arius. 
 
 Constantine  being  gained  over  by  the  Arian  party,  called 
 Arius  to  Constantinople,  with  the  intention  of  obliging 
 Alexander,  the  Bishop  of  that  see,  to  restore  him  to  the  com- 
 munion of  the  Church.  The  old  man,  who  was  at  that  time 
 uinety-seven  years  of  age,  betook  himself  with  his  people  to 
 prayer  and  fasting.  He  shut  himself  up  in  the  church  and 
 continued  in  supplication  for  several  days  and  nights.  The 
 coming  Sunday  was  appointed  for  the  reception  of  Arius,  and 
 on  the  preceding  day  Alexander  was  summoned  before  Con- 
 stantine, and  commanded  to  comply  with  his  wish.  On  his 
 refusal  the  Emperor  grew  angry,  and  Alexander  withdrew  in 
 silence  to  urge  the  cause  of  Catholic  truth  with  greater 
 earnestness  in  a  more  suitable  Presence.  He  fell  on  his  face 
 before  the  Altar,  and  he  conjured  Christ,  the  Lord  of  all  and 
 King  of  kings,  to  deliver  the  Church  from  the  danger  and 
 disgrace  which  threatened  it.  One  of  the  persons  attendant 
 on  him  was  Macarius,  from  whom  St.  Athanasius  relates  it. 
 Macarius  followed  his  praj'er  as  he  spoke  it,  and  it  ran 
 thus  : — "  If  Arius  communicates  to-morrow,  let  Thou  Thy 
 "  servant  depart,  and  destroy  not  the  righteous  with  the 
 "  wicked.  But  if  Thou  sparest  Thy  Church,  and  I  know 
 "  Thou  sparest  it,  have  respect  unto  the  Avords  of  the  Euse- 
 "  bians,  and  give  not  Thine  heritage  unto  ruin  and  reproach ; 
 "  and  take  Arius  away,  lest  if  he  enter  into  the  Church,  his 
 "  heresy  seem  to  enter  with  him,  and  henceforth  religion 
 "  be  counted  as  irrehgion  ^"  This  prayer  is  said  to  have 
 been  offered  about  3  p,  m.  on  the  Saturday ;  that  same  even- 
 
 '  De  Mort.  Ar. 
 
Tin:  DKATii  or  Alius.  clxxi 
 
 ing  Arius  was  in  the  great  s(iuarc  of  Coustantiiic,  ulicii  lie 
 was  suddenly  seized  with  indisposition.  On  retiring,  lie  was 
 overtaken  by  what  is  commonly  considered  to  ])e  the  fate*  of 
 Judas,  as  described  in  the  Book  of  Acts.  The  buildnig  where 
 this  event  took  place  ])ccamc  a  record  of  it  to  future  times, 
 and,  as  Socrates  tells  us,  "rendered  the  manner  of  his  death 
 "  ever  memoral)le,  all  passers-by  pointing  the  finger  at  it".'' 
 
 Now  of  this  occurrence  it  is  obvious  to  remark  first  of  all, 
 that  it  is  strictly  of  an  historical  character.  It  enters  into  the 
 public  transactions  of  the  times,  and  is  one  of  a  chain  of  events 
 which  are  linked  together,  and  form  a  whole.  It  has  a  mean- 
 ing, and  gives  a  meaning  to  the  course  of  action  in  which  it 
 is  found.  It  is  in  no  sense  what  Paley  calls  "  naked  history," 
 and  in  this  respect  differs  from  certain  other  extraordinary 
 occurrences,  such,  for  instance,  as  are  recorded  in  the  lives  of 
 the  Monks;  nay  from  certain  miracles  of  Scriptiu-e,  such  as 
 St.  Paul's  preservation  from  the  viper,  of  which  nothino- 
 comes,  and  still  more  the  resurrection  wrought  by  Elisha's 
 bones.  "  It  has  been  said,"  says  Pale}-,  "  that  if  the  pro^ 
 "  digies  of  the  Jewish  history  had  been  found  only  in  frag- 
 "  ments  of  ]\fanetho  or  Berosus,  we  should  have  paid  no 
 "  regard  to  them ;  and  I  am  willing  to  admit  this.  If  we 
 "  knew  nothing  of  the  facts,  but  from  the  fragment ;  if  we 
 "  possessed  no  proof  that  these  accounts  had  been  credited  and 
 "  acted  upon  from  times,  probably,  as  ancient  as  the  accounts 
 "  themselves ;  if  we  had  no  visible  effects  connected  with  the 
 "  history,  no  subsequent  or  collateral  testimony  to  confirm  it ; 
 "  under  these  circumstances  I  think  that  it  would  be  unde- 
 "  serving  of  credit."  He  goes  on  to  say  that  this  is  not  the 
 case  as  regards  the  introduction  of  Christianity ;  nor,  as  we 
 may  add,  as  regards  the  history  of  Arius. 
 
 Again  it  must  be  observed  that  this  is  more  strictlv  a 
 miracle  of  the  Church,  than  many  which  occm*  within  her 
 
 "   Hist.  i.  38. 
 
clxxii     EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 pale  and  among  her  members  ;  that  is,  it  is  done  by  the 
 Church,  as  the  Church.  Though  it  bears  a  tentative  character, 
 it  is  the  result  of  a  solemn  intercession,  a  solemn  anathema, 
 of  the  Church.  Miracles  happened  in  the  kingdom  of  Israel, 
 where  there  was  no  Church ;  but  here  is  a  contest  between 
 an  Emperor  and  a  heresy  on  the  one  side,  and  the  Church 
 on  the  other;  the  Church  speaks  through  her  constituted 
 authorities,  and  the  judgment  which  is  inflicted  on  her 
 enemy  is  an  attestation  to  her  divinity. 
 
 Further,  it  was  done  in  the  presence  of  hostile  power,  which 
 was  awed  by  it,  and  altered  its  line  of  action  in  consequence. 
 Paley  observes,  when  arguing  for  the  miracles  of  the  Gospel, 
 "  We  lay  out  of  the  case  those  which  come  merely  in  affirm- 
 "  ance  of  opinions  ah'cady  formed.  It  has  long  been  ob- 
 "  served  that  Popish  miracles  happen  in  Popish  countries, 
 "  that  they  make  no  converts.  In  the  moral,  as  in  the 
 "  natural  world,  it  is  change  which  requires  a  cause.  Men 
 "  are  easily  fortified  in  their  old  opinions,  driven  from  them 
 "  with  great  difficulty  ^."  Now  the  event  in  question  was  a 
 Catholic  miracle  in  an  Arian  city,  before  an  Arian  court, 
 amid  a  prevalent  Arianism  extending  itself  all  through  the 
 East. 
 
 "  But  after  all,  was  it  a  miracle  ?  for  if  not,  we  are  labouring 
 "  at  a  proof,  of  which  nothing  comes.^^  The  more  immediate 
 answer  to  this  question  has  already  been  suggested  several 
 times.  When  a  Bishop  with  his  flock  prays  night  and  day 
 against  a  heretic,  and  at  length  begs  of  God  to  take  him  away, 
 and  when  he  is  suddenly  taken  away  almost  at  the  moment  of 
 his  triumph,  and  that  by  a  death  awfully  significant,  from  its 
 likeness  to  one  recorded  in  Scripture,  is  it  not  trifling  to  ask 
 whether  such  an  occurrence  comes  up  to  the  definition  of  a 
 miracle  ?  the  question  is  not  Avhether  it  is  formally  a  miracle, 
 but  whether  it  is  an  event,  the  like  of  which  persons,  who 
 
 ''  Evidences,  part  ii.  ch.  1. 
 
THE  DEATH   OT   ARIUS.  clxxiii 
 
 (liMiy  that  miracles  continue,  will  consent  that  the  Chinch 
 should  be  con.sidcrod  still  able  to  ix'rfunu.  If  they  jire 
 willing  to  allow  to  the  Church  such  extraordinary  protection, 
 it  is  for  thera  to  draw  the  line  to  the  satisfaction  of  pc()[)le  in 
 general,  between  these  and  strictly  miraculous  events ;  if  on 
 the  other  hand  they  deny  their  occurrence  in  the  times  of 
 the  Church,  then  there  is  sufficient  reason  for  our  appealing 
 here  to  the  history  of  Arius  in  proof  of  the  alHrmative.  This  is 
 what  suggests  itself  at  first  sight ;  however,  that  it  was  really 
 miraculous.  Gibbon  surely  is  a  sufficient  voucher.  "  Those,'' 
 he  says,  "  who  press  the  literal  narrative  of  the  death  of 
 "  Arius,  must  make  their  option  between  poison  and  miracle." 
 Now,  considering  that  this  awful  occurrence  took  place  in  an 
 Arian  city  and  court,  aiul  in  the  ftice  of  powerful  and  quick- 
 sighted  adversaries,  who  had  every  means  and  every  interest 
 to  detect  an  act  of  such  dreadful  wickedness,  as  Gibbon  in- 
 sinuates, surely,  putting  aside  all  higher  considerations,  there 
 are  insuperable  difficulties  in  the  theory  of  poison;  while  those 
 who  do  not  deny  the  moral  governance  of  God  and  the 
 heretical  and  ungodly  character  of  Arianism,  will  have  no 
 difficulty  in  referring  the  catastrophe  to  miracle. 
 
 One  other  question  may  be  asked,  though  it  is  of  a  doctrinal 
 nature,  and  therefore  hardly  needs  to  be  considered  here ; 
 whether  so  solemn  a  denunciation  as  that  adopted  by  Alex- 
 ander, and  so  positive  a  reference  of  the  event  wliieh  followed 
 to  that  denunciation  as  a  cause,  are  not  modes  of  acting  and 
 judging  uncongenial  to  the  Christian  religion.  One  passage 
 there  certainly  is  in  the  New  Testament,  wliich  at  first  sight 
 seems  in  opposition  of  it.  When  James  and  John  wished  to  be 
 allowed  to  call  down  fire  from  heaven  upon  the  Samaritans,  as 
 Elijah  had  done  upon  Ahaziah's  messengers,  Christ  answered, 
 "  Ye  know  not  what  manner  of  spirit  ye  are  of:  For  the  Son 
 "  of  man  is  not  come  to  destroy  men's  lives,  but  to  save  them." 
 However,  it  is  obvious  to  reply  first,  that  Elijah,  in  the  pas- 
 
Clxxiv      EVIDENCE   FOR  PARTICULAR  A.LLEGED   MIRACLES. 
 
 sage  in  question,  called  down  a  miraculous  punishment  on  the 
 soldiers  of  Ahaziah  in  his  own  defence ;  and  it  is  observable, 
 that  the  Apostles  asked  leave  to  do  the  same,  when  the  Sa- 
 maritans had  refused  to  receive  their  Lord  and  them  :  whereas 
 the  great  rule  of  the  Gospel  is  to  "  avenge  not  ourselves,  but 
 "  rather  give  place  unto  wrath/'  as  our  Lord  exemplified 
 when  "  they  went  to  another  village."  But  whether  there  be 
 any  force  in  this  distinction  or  not,  certain  it  is  that  in  the 
 Acts,  in  which  we  surely  have  the  principles  of  the  Gospel 
 drawn  out  into  action,  two  precedents  occur  in  justification  of 
 the  conduct  of  St.  Alexander,  one  given  us  by  St.  Peter  and 
 the  other  by  St.  Paul;  St.  Peter's  denunciation  of  Ananias  and 
 Sapphira  was  followed  by  their  instantaneous  deaths;  St.  Paul's 
 denunciation  of  Elymas  by  his  immediate  blindness.  These 
 instances,  moreover,  suggest  that  our  Lord's  earthly  ministry 
 might  probably  be  conducted  on  different  laws  from  those  which 
 belonged  to  His  risen  power,  when  the  Spirit  had  descended 
 and  light  was  spread  abroad ;  according  to  the  text  in  which 
 blasphemy  against  the  Son  of  man  and  blasphemy  against  the 
 Spirit  are  contrasted.  Hence  St.  Paul  calls  Elymas,  who  was 
 "  seeking  to  turn  away  the  deputy  from  the  faith,"  an  "  enemy 
 "  of  all  righteousness,"  and  a  "  perverter  of  the  right  ways  of 
 "  the  Lord ;"  and  St.  Peter  still  more  expressly  accuses  Ana- 
 nias and  his  wife  of  "  lying  against  the  Holy  Ghost,"  and 
 "  tempting  the  Spirit  of  the  Lord."  It  is  obvious  also  to 
 refer  to  St.  Paul's  imprecation  on  Alexander,  the  copper- 
 smith, that  the  Lord  would  reward  him  according  to  his 
 works.  Here  St.  Paul,  who  had  the  gift  of  inspiration, 
 speaks  of  Alexander  personally;  but  the  Bishops  of  the 
 Church  did  not  venture  so  much  as  this ;  they  did  but  con- 
 template her  enemies  in  their  opposition,  as  heretics  or 
 rebels,  and  dealt  with  them  accordingly,  without  any  direct 
 reference  to  their  real  and  absolute  state  in  the  sight  of 
 God. 
 
riKUV    FRri'TION    AT  Til  K   JEWISH   TEMPI.K.  clxXV 
 
 7.    The  fwrij  enijition  on  Julian\s'  attempt  to  rchi/i/tf  t/ic 
 Jewish  Temple. 
 
 Bishop  Warburton,  as  is  well  known,  has  written  in  defence 
 of  the  miraculous  character  of  tlie  earthquake  and  fiery 
 eruption  wliich  di'fcatt'd  the  attempt  of  the  Emperor  Julian 
 to  rebuild  the  Jewish  Temple.  Though  in  many  most  im- 
 portant respects  he  shcAvs  his  dissent  from  the  view  of  the  Ec- 
 clesiastical miracles  taken  in  these  pages,  yet  the  propositions 
 Avhich  he  lays  do^vn  in  the  commencement  of  his  work  arc 
 precisely  those  which  it  has  been  here  attempted  to  maintain  ; 
 first,  "  that  all  the  miracles  recorded  in  Church  histoiy  are 
 "not  forgeries  or  delusions;"  next,  "that  their  evidence 
 "  doth  not  stand  on  the  same  foot  of  credit  with  the  miracles 
 "  recorded  in  Gospel  history."  In  di-awing  out  the  facts  and 
 the  endenee  of  the  miracle  in  question,  I  shall  avail  myself  of 
 the  work  of  this  learned  and  able  writer,  with  which  I  agree 
 in  the  main,  though  of  course  there  is  room  for  ditference 
 of  opinion,  both  as  regards  the  details  of  the  one  and  the 
 other,  and  the  view  to  be  taken  of  them. 
 
 In  the  year  363  Julian  in  the  course  of  his  systematic 
 hostilities  against  Christianity,  determined  to  rebuild  the 
 Temple  at  Jerusalem.  The  undertaking  was  conducted  on  a 
 magnificent  scale,  large  suras  being  assigned  out  of  the  public 
 revenue  for  its  execution.  Alypius,  an  intimate  friend  of  Julian, 
 Mas  set  over  the  work;  the  Jews  aided  him  with  a  vast  collection 
 of  materials  and  of  workmen,  lioth  sexes,  all  ranks,  took 
 part  in  the  labour,  entering  upon  the  ruins,  clearing  away  the 
 rubbish,  and  laying  bare  the  foundations  *^.  What  followed, 
 is  attested  by  a  number  of  authorities,  who  agree  with  each 
 other  in  all  substantial  respects,  though,  as  was  to  be  expected, 
 
 *  It  was  quite  an  enthusiastic  move-       was  removed    in    mantles  of  silk   and 
 mcnt.    We  are  told  that  the  spades  and      purple.    Vid.  Gibbon,  eh.  23. 
 pickaxes  were  of  silver,  and  the  rubbish 
 
Clxxvi  EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 no  single  writer  relates  every  one  of  the  particulars.  First, 
 we  have  the  contemporary  testimony  of  the  Pagan  historian 
 Ammianus  Marcelhnus,  and  we  may  add  of  Julian  himself; 
 then  of  St.  Gregory  Nazianzen"^,  St.  Ambrose,  and  St.  Chry- 
 sostom,  who  were  more  or  less  contemporaries;  and  of  Ru- 
 finuSj  Socrates,  Sozomen,  and  Theodoret  of  the  century  fol- 
 lowing. They  declare  as  follows  : — the  work  was  interrupted 
 by  a  violent  whirlwind,  says  Theodoret,  which  scattered  about 
 vast  quantities  of  lime,  sand,  and  other  loose  materials  col- 
 lected for  the  building.  A  storm  of  thunder  and  lightning 
 followed;  fire  fell,  says  Socrates;  and  the  workmen^s  tools, 
 the  spades,  the  axes,  and  the  saws,  were  melted  down.  Then 
 came  an  earthquake,  which  threw  up  the  stones  of  the  old 
 foundations  of  the  Temple,  says  Socrates;  filled  up  the  ex- 
 cavation, says  Theodoret,  which  had  been  made  for  the  new 
 foundations ;  and,  as  Rufinus  adds,  threw  down  the  buildings 
 in  the  neighbourhood,  and  especially  the  public  porticoes,  in 
 which  were  numbers  of  the  Jews  who  had  been  aiding  the 
 undertaking,  and  who  were  buried  in  the  ruins.  The  work- 
 men returned  to  their  work ;  but  from  the  recesses  laid  open  by 
 the  earthquake,  balls  of  fire  burst  out,  says  Ammianus ;  and 
 that,  again  and  again,  as  often  as  they  renewed  the  attempt ; 
 the  fiery  mass,  says  Rufinus,  ranged  up  and  down  the  street 
 for  hours ;  and  St.  Gregory,  that,  when  some  fled  to  a  neigh- 
 bouring church  for  safety,  the  fire  met  them  at  the  door  and 
 forced  them  back  with  the  loss  either  of  life  or  of  their  ex- 
 tremities. At  length  the  commotion  ceased;  a  calm  suc- 
 ceeded; and,  as  St.  Gregory  adds,  in  the  sky  appeared  a 
 luminous  Cross  surrounded  by  a  circle.  Nay,  upon  the  gar- 
 ments and  upon  the  bodies  of  the  persons  present  Crosses 
 were  impressed,  says  St,  Gregory;  which  were  luminous  by 
 night,  says  Rufinus;  and   at  other  times  of  a  dark  colour, 
 
 ''  Orat.  V.  4 — 7 The  Oration  was  composed  the  very  year  of  the  miracle. 
 
FIERY   EUIPTIOX    AT  TFIE  JKWISII   TKMIM.E.  clxXVll 
 
 says  Theodorct ;  and  would  not  wasli  ont,  adds  Socrates.    In 
 consequence,  the  attempt  was  abandoned  '^. 
 
 Tlicre  is  no  reason  for  douljting  any  part  of  this  narrative ; 
 however,  enough  will  remain  if  we  accept  only  the  pagan  and 
 contemporaneous  account  given  us  by  Ammianus,  Avho,  to 
 use  the  words  of  Warburton,  was  "  a  contemporary  writer,  of 
 "  noble  extraction,  a  friend  and  admirer  of  Julian,  and  his 
 "  companion  in  arms,  a  man  of  affairs,  learned,  candid,  and 
 "  impartial,  a  lover  of  truth,  and  the  best  historian  of  his 
 "  times,"  and  "  a  Pagan  professed  and  declared." — "  Though 
 "  Julian,"  says  this  ^vi'iter,  "with  anxious  anticipation  of  con- 
 "  tingencies  of  every  kind,  was  keenly  engaged  in  the  prose- 
 "  cution  of  the  numberless  arrangements  incident  to  his 
 "  [Persian]  expedition,  yet  that  no  place  might  be  without 
 "  its  share  in  his  energy,  and  that  the  memory  of  his  reign 
 "  might  continue  in  the  greatness  of  his  works,  he  thought 
 "  of  rebuilding  at  an  extravagant  expense  the  i)roud  Temple 
 "  once  at  Jerusalem,  which  after  many  conflicts  and  much 
 "  blood  shed,  in  the  siege  under  Vespasian  first  and  then 
 "  Titus,  was  with  difficulty  taken ;  and  he  committed  the 
 "  accomplishment  of  this  task  to  Alypius  of  Antioch,  who 
 "  had  before  that  been  Lieutenant  of  Britain.  Alypius  thcre- 
 "  fore  set  himself  \dgorously  to  the  work,  and  was  seconded 
 "  by  the  governor  of  the  province ;  when  fearful  balls  of  fire, 
 "  breaking  out  near  the  foundations,  continued  their  attacks, 
 "  till  the  workmen,  after  repeated  scorchings,  coidd  approach 
 "  no  more ;  and  thus  the  fierce  element  obstinately  repelling 
 "  them,  he  gave  over  his  attempt  ^" 
 
 *  "  Did  the  Emperor  relent  ?  did  his  "  or  lastly,  did  tlie  Christians  thom- 
 
 "  agents  fail  in  their  obedience  ?  or  were  "  selves  defeat  this  insult   l)y  opposing 
 
 "  the  .lews  on  better  thoughts  intinii-  "  forec  to  force  ?    One  or  oilier  of  these 
 
 "  dated  ?    was  the  purpose  diverted  by  "  causes  must  he  given  to  account  in  a 
 
 "  a   foreign    invasion    or   by   domestic  "  natural  way  for  the  defeat."     Julian, 
 
 "  tumults?   did  some  hostile  barbarian,  p.  75. 
 
 "  at  that  juncture,  break  in  upon  the  '  Hist "  Wiy  need  I  insist  on 
 
 "  empire  ;  or  some  rebellious  province  "  the  conduct  of  so  fair  an  adversary  as 
 
 "  suspend  and  weaken   its   authority  ?  "  Marcelliims,  when  Libanius,  and  the 
 
 m 
 
Clxxviii     EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 Julian  too  seems  awkwardly  to  allude  to  it  in  a  fragment 
 of  a  letter  or  oration^  wliicli  Warburton  lias  pointed  out, 
 and  wliicli  is  so  curious  an  evidence  of  his  defeat  and  its 
 extraordinary  circumstances,  that  it  may  be  fitly  introduced 
 in  this  place.  He  is  encouraging  the  zeal  of  the  Pagans  for 
 the  honour  of  their  divinities,  and  he  says  :  "  Let  no  one  dis- 
 "  believe  the  gods,  from  seeing  and  hearing  that  their  statues 
 "  and  their  temples  have  been  insulted  in  some  quarters. 
 "  Let  no  one  beguile  us  by  his  speeches,  or  unsettle  us  on 
 "  the  score  of  Providence ;  for  those  who  reproach  us  on  this 
 "  head,  I  mean,  the  Prophets  of  the  Jews,  what  will  they  say 
 "  about  their  own  Temple,  which  has  been  thrice  overthrown^ 
 "  and  is  not  even  now  rising  ^  ?  This  I  have  said  with  no  wish 
 "  to  reproach  them,  inasmuch  as  I  myself,  at  so  late  a  day, 
 "  had  in  purpose  to  rebuild  it  for  the  honour  of  Him  who 
 "  was  worshipped  there.  Here  I  have  alluded  to  it,  with  the 
 "  purpose  of  shewing,  that  of  human  things  nothing  is  im- 
 "  perishable,  and  that  the  Prophets  who  wrote  as  I  have  men- 
 "  tioned,  raved,  and  were  but  the  gossips  of  canting  old 
 "  women.     Nothing,  indeed,  contradicts  the  notion  of  that 
 
 "  rest  of  Julian's  sophists,  those  bigots  destruction  of  the  building,  though  the 
 
 "  to  Paganism,  and  inflamers  of  their  hindrance  was  a  destruction  as  far  as  it 
 
 "  master's  follies,  dared  not   so  much  went.      But    Lardner   and    Warburton 
 
 "  as  mutter  the  least  suspicion  of  this  seem  to  mistake  when  they  argue  against 
 
 "  nature.     Nor  was  their  silence  the  ef-  Fabricius  that  iyetpofievov  5e  ovSe  yvv 
 
 "  feet  of  fear,  or  want  of  goodwill.     In  means  "  not  raised  again  to  this  day," 
 
 "  more  dangeroiis  and  offensive  matters  whereas  it  must  ratlier  be  construed  "  not 
 
 "  they  spoke  freely,  and  with  insolence  rising"  or  "  in  course  of  building."  War- 
 
 "  enough  ;    for    when    the    Christians  burton  reckons  the  alterations  and  ad- 
 
 "  every  where  gave  out  that  the  death  ditions  under  Herod  as  by  implication 
 
 "of    Julian     was     miraculous,     these  a  destruction  of  the  second  Temple  ;  and 
 
 "  friends    of  his    publicly   maintained  as  another  hypothesis  he  suggests  the 
 
 "  that  he  was  basely  assassinated  by  a  profanation  under  Antiochiis.     Lardner 
 
 "  Ciiristian  soldier;   and  undertook  to  thinks  Julian    spoke  vaguely   or    rhe- 
 
 "  make  good  the  charge,  at  their  own  torically,  or  that  he  referred  to  the  cala- 
 
 "  peril,  if  the  Emperor  would  appoint  mities  which  came  upon  Jerusalem  in 
 
 "  commissaries  to  examine  the  fact."  the  time  of  Adrian.     "  Julien  loin  de 
 
 Julian,  p.  280.  "  conclure  de  ce  qui  etoit  arrive  a  Je- 
 
 s  Fabricius  and  De  la  Bleterie  con-  "  rusalem  la  verite  de  la  religion  Chre- 
 
 sider   the    "  three   times  "    to   include  "  tienne,  en  inferoit  que  le  revelation 
 
 Julian's  own  attempt  to  rebviild,  yet  it  "  judaique  etoit  fausse."  De  la  Bleterie. 
 
 is  harsh,  as  Warburton  observes,  to  call  Julian,  v.  p.  399. 
 a  hindrance   in    rebuilding,  an   actual 
 
FIEUY   EIIUPTION   AT  THE  JEWISH    TEMPLE.  clwix 
 
 "  God  being  great,  but  He  is  unfortunate  in  Ills  Prophets 
 "  and  interpreters ;  I  say  that  they  did  not  take  care  to 
 "  purify  their  souls  by  a  course  of  education,  nor  to  open  their 
 "  fast-closed  ej'es,  nor  to  dissipate  the  darkness  which  lay  on 
 "  them.  And,  like  men  who  see  a  great  light  throngh  a  mist, 
 "  not  clearly  nor  distinctly,  and  take  it  not  for  pure  light,  but 
 "  ior  fire,  and  are  blind  to  all  things  around  about  it,  they  cry 
 "out  loiully,  '  Slmdder  and  fear;  fire,  flame,  death,  sAvord, 
 "  '  lance/  expressing  by  many  words  that  one  destructive  pro- 
 "  pcrty  of  fi're^K"  When  it  is  considered  that  Julian  was,  ;is 
 it  were,  defeated  by  the  Prophets  of  that  very  people  he  was 
 aiding ;  that  he  desired  to  rebuild  the  Jewish  Temple,  and  the 
 Christians  declared  that  he  could  not,  for  the  JcAnsh  Prophets 
 themselves  had  made  it  impossible;  we  surely  may  believe, 
 that  in  the  foregoing  passage  this  was  the  thought  which  was 
 passing  in  his  mind,  while  the  prophetic  emblem  of  fire 
 haunted  him,  which  had  been  so  recently  exhibited  in  the 
 catastrophe  by  which  he  had  been  baffled. 
 
 The  fact  then  cannot  be  doubted ' ;  it  may  be  asked,  how- 
 ever, whether  the  perpetual  iiiin  of  the  Temple  was  actually 
 predicted  in  the  Prophets ;  and  if  not,  what  was  the  drift  of 
 this  miracle,  and  how  it  was  connected  with  the  Chiu'ch.     It 
 
 *■  Page  295.    Ed.  Spanh.     Lardiier  passed  over.     Moyle  is  "  unwilling  to 
 
 contends  that  this  letter  from  its  tone  "  reject  all  [miracles  since  the  days  of 
 
 must  have  been  written  before  any  at-  "  the  Apostles]  without  reserve,  for  the 
 
 tempt   to  rebuild  the  Temple  ;    which  "  sake  of  a  very  remarkable  one  which 
 
 indeed    he   considers  Julian   never  to  "  happened   at   the    rebuilding   of  the 
 
 have    put  into   execution.     This    is   a  "  Temple,"  &c.    Posth.  Works,  vol.  i. 
 
 paradox    more   in  the    style  of  War-  p.  101.     He  professes  to  be  influenced 
 
 burton  whom  he  is  opposing,  than  of  by  the   testimony   and   the   antecedent 
 
 so  sensible  and  sober  a  writer.  probability.      Douglas  speaks  of  War- 
 
 '   It  is  objected  by  Lardner  that  St.  burton's  defence  of  it  as  "  a  work  written 
 
 Jerome,   Prudentius,  and  Orosius,  are  "  with    a    solidity   of  argument   which 
 
 silent  about  the  miracle.     Others  have  "  might    always    have    been   expected 
 
 alleged  the  silence  of  St.  Cyril  of  Jeru-  "  from  the  author,  and  with  a  spirit  of 
 
 salem.      But  if,  as  a  inatter  of  course,  "  candour  which  his  enemies  thought 
 
 good  testimony  is  to  be  overborne  be-  "  him  incapable  of."     These  admissions 
 
 cause  other  good  testimony  is  wanting,  are  very  strong  considering  the  authors, 
 
 there  will  be  few  facts  of  history  certain.  Mosheim  takes  the  same  side.     J.  Bas- 
 
 AVhy  should  Ammianus  be  untrue,  be-  nage,  Lardner,  Hey,  &c.  take  the  cou- 
 
 cause  Jerome  is  silent .'    Sometimes  the  trary. 
 notoriety  of  a  fact  leads  to  its  being 
 
 m2 
 
CIXXX  EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 is  connected  with  the  Church  and  the  Prophets  by  one  circum- 
 stance, if  by  no  other,  and  that  a  remarkable  one ;  that  before 
 the  actual  attempt  to  rebuild,  a  Bishop  of  the  Church  had 
 denounced  it,  prophesied  its  failure,  and  that  from  the  light 
 thrown  upon  the  subject  by  the  Prophets  of  the  Old  Testament. 
 "  Cyril,  Bishop  of  Jerusalem,^'  says  Socrates,  '-'bearing  in 
 "  mind  the  words  of  the  Prophet  Daniel,  which  Christ  had 
 "  confirmed  in  the  Holy  Gospels,  declared  to  many  beforc- 
 "  hand,  that  now  the  time  was  come,  when  stone  should  not 
 "  remain  upon  stone  for  that  Temple,  but  the  Saviour's  pro- 
 "  phecy  should  be  fulfilled  ^."  St.  Cyril  seems  to  have 
 argued  that  since  our  Lord  prophesied  the  utter  destruction 
 of  the  Temple,  and  since  that  destruction  was  not  yet  fully 
 accomplished,  but  only  in  course  of  accomplishment,  for  the 
 old  foundations  at  that  time  still  remained,  therefore  Julian 
 was  reversing  the  Divine  order  of  things  and  building  up 
 when  God  was  engaged  in  casting  down,  and  in  consequence 
 was  sure  to  fail.  And  as  Julian  probably  understood  Daniel's 
 and  our  Lord's  words  in  the  same  way,  and  did  set  himself 
 deliberately  and  professedly  to  contravene  them,  as  apparently 
 fulfilled  in  the  fortunes  of  the  Temple,  he  was  evidently 
 placing  himself  in  open  hostility  to  Christ  and  His  Prophet, 
 and  challenging  Him  to  the  encounter.  No  circumstances 
 then  could  be  more  fitting  for  the  interposition  of  a  miracle 
 in  frustration  of  his  undertaking. 
 
 The  same  conclusion  may  be  argued  from  our  Lord's  words 
 to  the  Samaritan  woman.  He  does  not  indeed  mention  the 
 Temple  by  name,  but  He  must  be  considered  to  allude  to  it, 
 
 ^  Hist.  iii.  20.   Lardner  (Testimonies,  Socrates  reports  of  him,  Catecli.  xv.  1 5  : 
 
 ch,  46.  3.)  says,  that  "  it  is  very  absurd  "  Anticlirist  shall  come  at  a  time  when 
 
 "  for  any  Christians  to  talk  in  this  man-  "  there  shall  not  be  left  one  stone  upon 
 
 "  ner.  Christ's  words  had  been  fulfilled  "  anotlier  in  the  Temple."     This  was 
 
 "  almost  300  years  before;"  and  refers  written    before    Julian's    attempt;    and 
 
 to  Rufinus  as  giving  the  true  account  St.  Chryso.stom,  after  it,  pronounces  the 
 
 of  St.  Cyril's  words,  viz.  that  "  it  could  prophecy  of  "  not  one  stone  upon  an- 
 
 "  not  be  that  the  Jews  should  be  able  "  other"  not  fulfilled  even  then.    Hom. 
 
 "  to  lay  them  stone  upon  stone;"  but  75.  in  Matth. 
 St.  Cyril  himself  expressly  says  what 
 
FIERY   ERUPTION    AT  THE  JEWISH   TEMPLE.  dxxxi 
 
 when  He  says  tlmt  men  should  not  "  wors/tijj  at  Jerusalem." 
 They  were  indeed  to  worship  there,  as  every  where,  but  to 
 Morsliip  without  the  Tein[)le  ;  and  that  l)ecause  they  were  to 
 worship  "  in  spirit  and  iu  truth."  A  spiritual  worship  was 
 incompatible  with  the  Judaie  services;  so  that  when  Chris- 
 tianity appeared  the  Temple  was  destroyed.  Julian  then,  iu 
 building  again  the  Temple,  was  doing  what  he  eoidd  to  falsify 
 Christianity. 
 
 But  again,  the  Jewish  Temple  was  confessedly  the  centre 
 of  the  Jewish  worship  and  polity ;  to  rebuild  the  Temple 
 then,  was  to  establish  the  Jews,  as  Jews,  in  their  own  land, 
 an  event,  m  hich,  if  prophecy  is  sure,  never  is  to  be.  "  The 
 "  building  of  [the  Temple^  "  says  Mr.  Da>ison,  "  was  dii'ccted 
 "  for  this  reason,  that  God  had  given  '  rest  to  His  people,' 
 "  and  henceforth  would  not  suffer  them  to  wander  or  be  dis- 
 "  turbed ;  so  long  as  they  enjoyed  the  privilege  of  being  His 
 "  people  at  all.  '  ]Moreovcr,  I  will  appoint  a  place  for  My 
 "  '  people  Israel,  and  will  plant  them,  that  they  may  dwell 
 "  '  in  a  place  of  their  own,  and  move  no  more.'  This  promise 
 "  of  rest  was  connected  mth  the  Temple,  for  it  was  spoken 
 "  when  God  confirmed  and  commanded  the  design  of  building 
 "  it."  He  continues  presently,  "  Their  national  estate  was 
 "  henceforth  attached  to  this  Temple.  It  fell  with  them ; 
 "  when  they  retvu-ned  and  became  a  people  agiun,  it  rose 
 "  also  .  .  Excepting  around  this  Temple,  they  have  never  been 
 "  able  to  settle  themselves  as  a  people,  nor  find  a  public 
 "  home  for  their  nation  or  their  religion  .  .  So  that  the  long 
 "  desolation  of  their  Temple,  and  their  lasting  removal  from 
 "  the  seat  of  it,  are  no  inconsiderable  proofs  that  their  polity 
 "  and  peculiar  law  are  come  to  an  end  in  the  piu'poses  of 
 "  Providence,  and  according  to  the  intention  of  the  Temple- 
 "  appointment,  as  well  as  in  the  fact '."  Julian  then,  in 
 proposing  to  rebuild  the  Jewish  Temple,  aimed  at   the  re- 
 
 '  Disfoursfs  (HI  I'rdpliciv,  v.  2.  §  2. 
 
clxxxii      EVIDENCE  FOR  PARTICULxVR  ALLEGED  MIRACLES, 
 
 establishment  of  Judaism^ — of  that  ceremonial  religion^  which 
 in  its  day  indeed  had  been  the  instrument  of  Divine  Provi- 
 dence towards  higher  blessings  in  store,  and  those  for  all 
 men,  but  which,  when  those  blessings  were  come,  forthwith 
 was  disannulled  in  the  Divine  counsels  "for  the  weakness 
 "  and  unprofitableness  thereof." 
 
 And  next  the  question  may  be  asked  whether  there  was 
 after  all  any  miracle  in  the  case,  as  in  the  instance  of  most  of 
 the  other  extraordinary  occurrences  which  have  passed  under 
 review.  The  luminous  Crosses  upon  the  garments  and  bodies 
 of  the  persons  present,  were  apparently  of  a  phosphoric  na- 
 ture""; the  Cross  in  the  air  resembled  meteoric  phenomena;  the 
 earthquake  and  balls  of  fire  had  a  volcanic  origin ;  and  other 
 marvellous  circumstances  are  referrible  to  electricity.  This 
 all  may  be  very  true  ^^  and  yet  it  may  be  true  also  that  the 
 
 m  «  What  has  a  stronger  appearance 
 "  of  contradiction  than  one  of  them 
 "  affirming  that  these  crosses  were 
 "  shining  and  radiated,  and  another 
 "  that  they  were  sombrous  and  dark 
 "  coloured  ?  yet  this  apparent  contra- 
 "  diction  assists  us  in  the  discovery  of 
 "  one  of  their  physical  properties ;  and 
 "  that  discovery  helps  us  to  reconcile 
 "  the  contradiction,  as  we  find  they  were 
 "  black  by  day  and  lucid  by  night." 
 Julian,  p.  150. 
 
 "  Warburton  supplies  us  with  the 
 following  parallels: — "But  to  put  the 
 "  matter  out  of  doubt  I  shall  produce 
 "  a  passage  from  the  Adversaria  of 
 "  the  famous  Isaac  Casaubon,  written 
 "  while  in  England,  and,  as  his  son 
 "  Meric  conjectures,  (to  whom  we  are 
 "  indebted  for  it),  about  the  year  1610 — 
 "  1611.  It  follows  in  these  words  :  'This 
 "  '  day  the  Lord  Bishop  of  Ely,  [An- 
 "  '  drewes]  a  Prelate  of  great  piety  and 
 "  '  holiness,  related  to  me  a  wonderful 
 "  '  thing.  He  said  he  had  received  the 
 "  '  account  from  many  hands,  but  cliiefly 
 "  '  fromtheLordBishopof  Wells,  lately 
 "  '  dead,  who  was  succeeded  by  the  Lord 
 "  'Montacute;  that  in  the  city  of  Wells, 
 "  '  about  fifteen  years  ago,  one  sum- 
 "  '  mer's  day,  while  the  people  were  at 
 "  '  Divine  service  in  the  Cathedral 
 "  '  Church,  they  heard,  as  it  thundered, 
 
 "  '  two  or  three  claps  above  measure 
 "  *  dreadful,  so  that  the  whole  congre- 
 "  '  gation,  aflTected  alike,  tln-ew  them- 
 "  '  selves  on  their  knees  at  this  terrify- 
 "  '  ing  sound.  It  appeared  the  light- 
 "  '  ning  fell  at  the  same  time,  but 
 "  '  without  harm  to  any  one.  So  far 
 "  '  then  there  was  nothing,  but  what  is 
 "  '  common  in  the  like  cases.  The 
 "  '  wonderful  part  was  this,  which  after- 
 "  '  wards  was  taken  notice  of  by  many, 
 "  '  that  the  marks  of  a  cross  were  found 
 "  '  to  have  been  imprinted  on  the  bodies 
 "  '  of  those  who  were  then  at  Divine 
 "  '  service  in  the  Cathedral.  The  Bi- 
 "  '  shoj)  of  Wells  told  my  Lord  of  Ely 
 "  '  that  his  wife  (a  woman  of  uncommon 
 "  '  probity)  came  to  him  and  informed 
 "  '  laini,  as  of  a  great  miracle,  that  she 
 "  '  had  then  the  mark  of  a  cross  im- 
 *'  '  pressed  upon  her  body.  Which  tale 
 "  '  when  the  Bishop  treated  as  absurd 
 "  '  his  wife  exposed  the  part,  and  gave 
 "  '  him  ocular  proof.  He  afterwards 
 "  '  observed  that  he  had  upon  himself 
 "  '  on  his  arm  (as  I  take  it)  the  plainest 
 "  '  mark  of  a  + .  Others  had  it  on  the 
 "  '  shoulder,  the  breast,  the  back,  or 
 "  '  other  parts.  This  account  that  great 
 "  '  man  my  Lord  of  Ely  gave  me  in 
 "  *  sucli  a  manner  as  forbade  me  even 
 "  '  to  doubt  of  its  truth.' "'  Julian,  p.  119. 
 And  from  Boyle  :  "  '  And  that  the  sub- 
 
FIERY  ERUPTION  AT  THE  JEWISH  TEMPLE.       clxxxiii 
 
 immediate  cause,  which  set  all  these  various  agents  in  mo- 
 tion and  combined  tlicm  for  one  work,  was  supernatural ; 
 just  as  the  agency  of  mind  on  matter,  in  speaking,  walking, 
 writing,  eating,  and  the  like,  is  not  subject  to  physical  laws 
 though  manifesting  itself  through  them  °.  Again,  even  sup- 
 posing that  these  phenomena  were  not  in  themselves  mira- 
 culous, yet  surely  their  concurrence  with  the  moral  system 
 of  things,  their  hai)pcning  at  that  time  and  place  and  in  that 
 subserviency  to  the  declarations  of  ancient  prophecy,  is  in 
 itself  of  the  nature  of  a  miracle.  It  is  observable  too,  that 
 though  the  Cross  in  the  air  be  attributable  to  meteoric  causes, 
 yet  such  an  occurrence  is  after  all  very  unusual;  now  we  read  of 
 
 '  terraneal  effluvia  may  produce  effects 
 
 '  and  therefore  probably  be  of  natures 
 
 '  very  uncommon,  irregular,  and,  if  I 
 
 '  may    so    s))eak,    extravagant,    may 
 
 '  appear  in  those  prodigious  crosses 
 
 '  that  were  seen  in  our  time,  viz.  in 
 
 'the  year  KJfJO,  in  the   Kingdom  of 
 
 '  Naples,   after    the  eruption   of   the 
 
 '  fiery  mountain  Vesuvius  ;  of  which 
 
 '  prodigies  the  learned  Kircherus  has 
 
 '  given    an   account    in    a    particular 
 
 '  Diatribe;  for  these  crosses  were  seen 
 
 '  on  linen  garments,  as  .shirt-sleeves, 
 
 '  '  women's  aprons,  that  had  lain  open 
 
 '  '  to  the  air,   and  upon    the   exposed 
 
 '  '  parts  of  sheets,  wliich  is  the  less  to 
 
 '  '  be    admired,    because,    as    Kircher 
 
 '  '  fairly  guesses,  the  mineral  vapours 
 
 '  '  were,  by  the  texture  that  belongs  to 
 
 ''linen,    (which    consists    of   threads 
 
 '  '  crossing  one  another,  for  the  most 
 
 '  '  jjart  at  or  near  right  angles)  easily 
 
 '  '  determined  to  run  along  in  almost 
 
 '  '  straight    lines  crossing   each   other, 
 
 '  '  and  consequently  to  frame  spots  re- 
 
 '  '  sembling  some  one  and  some  another 
 
 '  '  kind   of  crosses.     These   were    ex- 
 
 '  '  tremely   numerous    in    the    several 
 
 '  '  parts  of  the  Kingdom  of  Naples,  in- 
 
 '  '  sonuuli  that  the  .lesuit  that  sent  the 
 
 '  '  relation    to    Kircher    says    that    he 
 
 '  '  himself  found  thirty  in  one  Altar- 
 
 '  '  cloth,  that  fifieen  were  found  upon 
 
 '  '  the  smock-sleeve  of  a  woman,  and 
 
 '  '  that  he  reckoned  eight  in   a  boy's 
 
 '  '  band  :  also  their  colour  and  inagni- 
 
 '  '  tude  were  very  unctiual,  and  tlieir 
 
 '  '  figures  discrepant,  as  may  appear  i)y 
 
 '  '  many  pictures  of  them  drawn  l)y  the 
 
 "  '  relator ;  they  would  not  wash  out 
 "  '  with  simple  water,  but  required 
 "  '  soap  ;  their  duration  was  also  un- 
 ''  '  equal,  some  lasting  ten  or  fifteen 
 "  '  days,  and  others  longer,  before  they 
 "  '  disappeared.'  "   Julian,  p.  12.3. 
 
 °  "  The  mineral  and  metallic  sub- 
 "  stances  which,  by  their  accidental  fer- 
 "  mentation,  are  wont  to  take  fire  and 
 "  bur.st  out  in  flame,  were  the  native 
 "  contents  of  the  place  from  wliich  they 
 "  issued  ;  but  in  all  likelihood  flici/ 
 "  would  have  /here  .sl<pt,  and  still  con- 
 "  tinucd  in  the  quiet  innoxious  state 
 "  in  which  they  had  so  long  remained, 
 "  had  not  the  breatli  of  the  Lord  tiwoke 
 "  and  k'nidhd  them.  But  when  the 
 "  Divine  I'ower  had  thus  miraculously 
 "  interposed  to  stir  up  the  rage  of  these 
 "  fiei-y  elements  and  yet  to  restrain 
 "  their  fury  to  the  objects  of  His  venge- 
 "  ance,  He  then  again  sullircd  them  to 
 "  do  thvir  orditiary  offire  ;  because  na- 
 "  tare,  thus  directed,  would,  by  the 
 "  exertion  of  its  own  laws,  answer  all 
 "  the  ends  of  the  moral  designation." 
 Julian,  p.  2  HJ.  Again,  "  We  see  why 
 "/re  was  the  scourge  employed  ;  as  we 
 "  may  be  sure  tenter  would  have  been, 
 "  were  the  region  of  Judea  natuially 
 "  subject  to  inundations.  For  miracles, 
 "  not  being  an  ostentatious,  but  a  ne- 
 "  cessary  instrument  of  God's  moral 
 "  government,  we  cannot  conceive  it 
 "  probable  that  He  would  rrealc  the 
 "  elements  for  this  purpose,  but  use. 
 "  those  which  already  lay  stored  up 
 "  against  the  day  of  visitation."  ibid, 
 p.  250. 
 
Clxxxiv    EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 three  such  occurrences  in  the  course  of  the  fifty  j'^ears  between 
 Constantine's  accession  to  power  and  Julian,  during  which 
 period  Christianity  was  effecting  its  visible  triumph  and 
 establishment  in  the  world  j — Adz.  the  Cross  at  the  conver- 
 sion of  Constantine,  that  which  hung  over  Jerusalem  in  the 
 reign  of  Constantius,  and  the  Cross  which  forms  part  of  the 
 awful  events  now  in  question;  and  while  any  accumulation 
 of  extraordinary  phenomena  creates  a  difficulty  in  finding  a 
 cause  in  nature  adequate  to  their  production,  the  recurrence 
 of  the  same  phenomena  argues  design,  or  the  interference  of 
 agency  beyond  nature.  It  must  be  added  too  that  the  occur- 
 rence of  a  whirlwind,  an  earthquake,  and  a  fire,  especially 
 reminds  us  of  Elijah's  vision  in  Horeb,  and  again  of  the 
 manifestation  of  the  Divine  Presence  in  the  first  and  fourth 
 of  the  Acts,  yet  there  is  no  appearance  that  the  writers  to 
 whom  we  have  referred,  had  these  events  in  their  mind; 
 rather  it  is  only  by  the  union  of  their  separate  testimonies, 
 each  incomplete  in  itself,  that  the  parallel  is  formed  p.  More- 
 over the  events  in  question  did  the  work  of  a  miracle; 
 they  defeated  powerful  enemies,  who  would  not  have  been 
 unwilling  to  detect  imposture,  and  who  would  not  have 
 been  deterred  from  their  purpose  by  interruptions  which 
 are  extraordinary  only  in  a  relation.  If  the  purpose  of  the 
 Scripture  miracles  be  to  enforce  on  the  minds  of  men  an  im- 
 pression of  the  present  agency  and  of  the  wiU  of  God,  His  ap- 
 proval of  one  man  or  doctrine,  and  His  disapproval  of  another, 
 not  even  the  clearest  of  those  recorded  in  the  Gospel  could 
 have  secm'cd  this  object  more  eflfectually  than  did  the  wonder- 
 ful occurrence  in  question.  And  did  we  see  at  tliis  day  a  great 
 attempt  made  to  reinstate  the  Jews  as  Jews  in  their  own  land, 
 to  build  their  Temple  and  to  recommence  their  sacrifices,  did 
 
 P  It  should  be  observed  that  the  order  in  the  original  authorities  ;  Warburton 
 in  whicli  the  miraculous  phenomena  has  been  followed  except  in  one  in- 
 have  been  arranged  above  is  not  found      stance. 
 
?IERY  ERUPTION   AT  THE  JEWISH   TEMPLE.  clxXXV 
 
 the  enemies  of  the  Catholic  Church  forward  it,  did  heretical 
 l)odies  and  tlieir  olRcials  on  the  spot  take  part  in  it,  and  did 
 sonic  catastrophe,  as  sudden  and  unexpected  as  tlie  fiery- 
 eruption,  befall  the  attempt,  I  conceive,  whatever  Ijccame  of 
 abstract  definitions,  we  should  feel  it  to  be  a  Divine  inter- 
 ference, bringing  with  it  its  own  evidence,  and  needing  no 
 interpretation.  It  must  be  recollected,  too,  that  certain  of 
 the  miracles  of  Scripture,  such  as  the  destruction  of  Sodom, 
 may  be  plausibly  attributed  to  physical  causes;  yet  this  is 
 no  disparagement  of  their  Divine  character.  And  lastly, 
 as  to  the  extravagance  of  some  writers  who  have  considered 
 the  miracle  an  artifice  of  the  Christian  body,  the  same 
 scepticism  which  has  wantonly  ascribed  it  to  combustibles  of 
 the  nature  of  gimpowder,  has  at  other  times  suggested  a 
 like  explanation  of  the  thunders  and  ligiitnings  when  the 
 Law  was  given,  and  of  the  deaths  of  Korali,  Dathan,  and 
 Abiram. 
 
 8.  Recovery  of  the  Blind  Man  btj  the  Relics  of  St.  Gei-vasius 
 and  St.  Protasius  at  Milan. 
 
 The  histoiy  of  this  miracle  occurs  in  the  present  volume '», 
 and  attention  has  been  drawn  to  it  in  a  work  which  appeared 
 several  years  since^  Yet  it  is  so  memorable  an  act  of  Divine 
 Power,  that  one  or  two  additional  remarks  upon  it  cannot  be 
 out  of  place. 
 
 The  broad  facts  connected  with  it  are  these  :  St.  Ambrose 
 with  a  large  portion  of  the  population  of  Milan  was  resisting 
 the  Empress  Justina  in  licr  attempt  to  seize  on  one  of  the 
 chm-ches  of  the  city  for  Arian  worship.  In  the  course  of  the 
 contest  he  had  occasion  to  seek  for  the  relics  of  Martyrs,  to 
 place  in  a  new  chiu'ch  which  was  to  be  dedicated ;  and  he 
 found  two  skeletons,  with  a  quantity  of  fresh  blood,  the  mira- 
 
 1  Papcs  Kli,  105.  miraculous    passapcs    of   St.    Antony's 
 
 '  Church  of  the  Fathers,  ch.  iii.:  the       Life  are  discussed  in  eh.  xviii.  and  xix. 
 
clxXXVi     EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 culous  token  of  martyrdom.  Miracles  followed^  botli  cures 
 and  exorcisms ;  and  at  lengtli,  as  he  was  moving  tlie  relics  to 
 a  neiglibouring  church,  a  blind  man  touched  the  cloth  which 
 covered  them  and  regained  his  sight.  The  Empress  in  con- 
 sequence relinquished  the  contest :  and  the  subject  of  the 
 miracle  dedicated  himself  to  religious  service  in  the  Church 
 of  the  Martyrs,  where  he  seems  to  have  remained  till  his 
 death.  These  facts  are  attested  by  St.  Ambrose  himself, 
 several  times  by  St.  Augustine,  and  by  Pauhnus  secretary  to 
 St.  Ambrose  in  his  Life  of  the  Saint  addressed  to  St.  Au- 
 gustine. 
 
 This  miracle,  it  is  to  be  presumed,  will  satisfy  the  tests 
 which  Douglas  provides  for  verifying  events  of  that  nature. 
 That  author  lays  down,  as  we  have  already  seen,  that  miracles 
 are  to  be  suspected,  when  the  accounts  of  them  were  first  pub- 
 lished long  after  the  time  or  far  from  the  place  of  their  alleged 
 occurrence ;  or,  if  not,  yet  were  not  then  and  there  subjected 
 to  examination.  Now  in  the  instance  before  us  we  have  the 
 direct  testimony  of  three  contemporaries,  St.  Ambrose,  St. 
 Augustine,  and  Paulinus;  two  of  whom  at  the  least  were 
 present  at  the  very  time  and  place,  and  one  wrote  his  ac- 
 count immediately  upon  or  during  the  events,  as  they  pro- 
 ceeded. These  three  witnesses  agree  together  in  all  sub- 
 stantial matters ;  and  the  third,  who  writes  twenty-six  years 
 after  the  miracle,  when  St.  Ambrose  Avas  dead,  unlike  many 
 reporters  of  miracles,  adds  nothing  to  the  narrative,  as  St. 
 Ambrose  and  St.  Augustine  left  it.  Douglas  observes  in 
 explanation  of  the  third  of  his  conditions,  that  we  may 
 suspect  miracles  of  having  "  been  admitted  without  examina- 
 "  tion,  first,  if  they  coincided  with  the  favourite  opinions  and 
 "  superstitious  prejudices  of  those  to  whom  they  were  re- 
 "  ported,  and  who  on  that  account  might  be  eager  to  receive 
 "  them  Avithout  CAddence ;  secondly,  if  they  were  set  on 
 "  foot,  or  at  least  were  encouraged  and  supported  by  those 
 
RECOVERY  OF  THE   BLIND   MAN   AT   MILAN.        clxXXVU 
 
 "  who  alone  had  the  power  of  detecting  the  fraud,  and  who 
 "  coukl  prevent  any  examination  wliicli  nii}j;ht  tend  to  nnde- 
 "  ccivc  the  world  **."  Now  here  all  the  power  was  on  the 
 side  of  those  against  whom  the 'miracle  was  wrought;  and, 
 though  the  popular  feeling  was  with  St.  Ambrose,  yet  the 
 whole  city  had  had  an  Arian  clergy  for  nearly  twenty  years, 
 and  coidd  not  but  be  in  a  measure  under  Arian  influence. 
 But  however  this  might  be,  at  least  Ambrose  had  to  cope 
 with  Arian  princes  armed  with  despotic  power,  an  Arian  court, 
 an  Arian  communion  lately  dominant,  and  still  organized 
 with  a  bishop  at  its  head.  Ilis  enemies  had  already  made  at- 
 tempts to  assassinate  him ;  and  again,  to  seize  his  person,  and 
 to  carry  liim  off  from  the  city.  They  had  hitherto  been  the  as- 
 sadants,  and  he  had  remained  passive.  Now,  however,  he  had 
 at  last  ventured  on  what  in  its  effects  was  an  aggressive  act. 
 lie  has  to  dedicate  a  Church,  and  he  searches  for  relics  of 
 Martyrs.  He  is  said  to  find  them ;  miracles  follow ;  the  sick 
 and  possessed  are  cured;  at  length  in  the  public  street,  in 
 l)road  day,  w^liile  the  relics  are  passing,  a  blind  man,  well 
 known  in  the  place  by  name,  by  trade,  by  person,  and  by 
 his  calamity,  professes  to  recover  his  sight  by  means  of  them. 
 Here  sm'cly  is  a  plain  challenge  made  to  the  enemies  of  the 
 Church,  almost  as  direct  as  Ehjah's  to  the  idolatrous  court 
 and  false  prophets  of  Israel.  St.  Ambrose  suppUes  them 
 w  ith  materials,  nor  would  they  want  the  good  will,  to  detect 
 a  fraud,  if  fraud  there  be.  Yet  they  arc  utterly  inudjle  to 
 cope  Avith  him.  They  denied  the  miracle  indeed,  and  they 
 could  not  do  otherwise,  if  they  were  to  remain  Arians ;  as 
 Protestant  writers  deny  it  now,  that  they  may  not  be  forced 
 to  be  Catholics.  They  denied  the  miracle,  and  St.  Ambrose, 
 in  a  sermon  preached  at  the  time,  plainly  tells  us  that  they 
 did ;  but  they  did  not  hazard  any  counter  statement  or  distinct 
 explanation  of  the  facts  of  the  case.     They  did  not  so  much 
 
 •  Pages  28,  52. 
 
clxXXAiii     EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 as  the  Jews,  who,  on  the  Resurrection,  at  least  said  that  our 
 Lord's  Body  was  stolen  away  by  night.  They  did  nothing 
 but  deny, — except  indeed  we  let  their  actions  speak  for  them. 
 One  thing  then  thej^  did ;  they  gave  over  the  contest.  The 
 miracle  was  successful. 
 
 This  miracle  answers  to  Leslie's  criteria  also.  It  was  sen- 
 sible ;  it  was  public ;  and  the  subject  of  it  became  a  monu- 
 ment of  it,  and  that  with  a  profession  that  he  was  so.  He 
 remained  on  the  spot,  and  dedicated  himself  to  God's  service 
 in  the  Church  of  the  Martyrs  who  had  been  the  means  of  his 
 cure  j  thus  by  his  mode  of  life  proclaiming  the  mercy  which 
 had  been  wrought  for  him,  and  by  his  presence  challenging 
 examination. 
 
 An  attempt  has  latelybeen  made  to  resolve  this  miracle  into  a 
 mere  trick  of  priestcraft ;  but  doubtless  the  Arians  would  have 
 been  beforehand  with  the  present  objector,  could  a  case  have 
 been  made  out  with  any  plausibility.  This  anticipation  is 
 confirmed  by  an  inspection  of  the  inferences  or  conjectures 
 of  which  he  makes  the  historical  facts  the  subject.  The 
 blood,  he  says,  was  furnished  by  the  blind  Severus,  who  had 
 been  a  butcher  and  might  still  have  relations  in  the  trade. 
 And  since  St.  Ambrose  translated  the  relics  at  once,  instead 
 of  waiting  for  the  next  Sunday,  this  is  supposed  to  argue 
 that  he  was  afraid,  had  the  ceremony  been  postponed,  of  the 
 fraud  being  detected  by  the  natural  consequences  of  the 
 delay. 
 
 But  all  facts  admit  of  two  interpretations ;  there  is  not  the 
 transaction  or  occurrence,  consisting  of  many  parts,  but  some 
 of  them  may  be  fixed  upon  as  means  of  forcing  upon  it  a 
 meaning  contrary  to  the  true  one,  as  is  shewn  by  the  in- 
 genuity exercised  in  defence  of  clients  in  the  courts  of  law. 
 What  has  been  attempted  by  the  writer  to  whom  I  allude, 
 as  regards  St.  Ambrose,  has  been  done  better,  though  more 
 wickedly,  by  the  infidel  ''xithor  of  the  New  Trial  of  the 
 
RECOVKRY   OK  Til  K    BI.INI)    MAN    AT   MILAN.  clwxix 
 
 Witnesses  as  regards  tlic  History  of  the  llesurrcctioii.  In 
 such  cases  inqnircrs  will  decide  according  to  their  preposses- 
 sions';  if  they  are  prepared  to  believe  that  the  Fathers  and 
 Doctors  of  the  Church  would  introduce  the  blood  of  the 
 shambles  into  a  grave,  and  pretend  that  it  was  the  blood  of 
 God's  saints,  and  hire  men  first  to  feign  themselves  demoniacs 
 and  then  to  profess  themselves  dispossessed  on  approaching 
 the  counterfeit  relics,  the^'^  will  be  convinced  in  the  particular 
 case  by  very  slight  evidence,  and  will  catch  at  any  circum- 
 stances which  may  be  taken  as  indications  of  what  they  think 
 antecedently  probable;  but  if  they  think  this  to  be  impiety  too 
 daring,  too  frightful,  too  provocative  of  even  an  immediate 
 judgment,  for  any  but  the  most  callous  hearts  and  the  most 
 reckless  consciences  to  conceive  it,  they  would  not  believe 
 even  plausible  evidence  for  it.  If  it  appears  to  them  not 
 unhkely  that  miracles  continue  in  the  Church,  they  will  find 
 that  it  is  easier  to  admit  than  to  reject  what  comes  to  them 
 on  such  weighty  testimony ;  but  if  they  think  miracles  as 
 improbable  after  a  revelation  is  given,  as  they  appeared  to 
 Hume  before  it,  then  they  will  judge  with  him  that  "  a 
 "  religionist  may  know  his  narration  to  be  false,  and  yet 
 "  persevere  in  it,  with  the  best  intentions  in  the  world,  for 
 "  the  sake  of  promoting  so  holy  a  cause ;  or  even  where  this 
 "  delusion  has  no  place,  vanity,  excited  by  so  strong  a 
 "  temptation,  operates  on  him  more  powerfully  than  on  the 
 "  rest  of  mankind  in  any  other  circumstances,  and  self-interest 
 "  with  equal  force  "." 
 
 '  This  has  been  dwelt  on  at  length,  "  was   pure    and   orthodox.      But   the 
 
 supr.  i)p.  Ixviii — Ixxviii.    Gilibon  pivcs  "  stiihborn  tniiitl  of  the  infidel  is  giianled 
 
 us  a  curious  illustration  of  it  in  his  re-  "  ////  srcrcl  iiicnrahlt'  xiixpirioii ;  and  the 
 
 mark  on  the  miracle  of  the  Confessors,  "  Arian  or  Socinian,  wlu)  has  seriously 
 
 which  is  presently  to  be  related.      He  "  rejected   tiie  ductrine  of  the  Trinity, 
 
 says;    "This  supernatural    gift   of  the  "  trill  mil  be  slmhiti  In/ Ihc  most  }il<iusible 
 
 "  African  Confessors,  who  spoke  witii-  "  cviilencc  of  an  .-Vthanasian  miracle." 
 
 "  out  tongues,  will  command  the  assent  Ch.  xxxvii. 
 
 "  of    those,    and    of   those    only,    who  "  Essay  on  Miracles. 
 "  already   believe   that    their   language 
 
CXC    EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 There  are  circumstances,  however,  in  this  miracle,  which 
 may  be  felt  as  difficulties  by  those  who  neither  deny  the  con- 
 tinuance of  a  Divine  Presence  in  the  Church,  nor  accuse  her 
 Pastors  and  Teachers  of  impious  imposture.  Yet  it  is  diffi- 
 cult to  treat  them^  without  entering  upon  doctrinal  questions 
 which  are  not  in  place  in  the  present  Essay.  One  or  two  of 
 them,  which  extend  to  the  case  of  other  alleged  miracles  of 
 the  early  Church,  besides  the  one  immediately  before  us,  shall 
 here  be  briefly  considered,  and  that  in  the  light  which  the 
 analogy  or  the  pattern  of  Scripture  throws  upon  them,  which 
 is  the  main  view  I  have  taken  of  objections  all  along. 
 
 Now,  first  it  may  be  urged  that  the  discovery  of  the  blood 
 of  the  Martyrs  is  not  after  the  precedent  of  any  thing  we 
 meet  with  in  Scripture,  which  says  very  little  of  rehcs,  and 
 nothing  of  relics  of  such  a  character  as  this,  involving  as  it 
 does  a  miracle.  What  is  the  true  doctrine  about  relics,  how 
 they  are  to  be  regarded,  what  is  their  use  and  their  abuse,  is  no 
 question  before  us.  If  it  could  be  shewn  that  the  doctrine  in- 
 volved in  the  discovery  of  the  Martyrs,  is  on  Scriptural  grounds 
 such,  as  plainly  to  prove  either  that  it  did  not  take  place,  or  that 
 it  cannot  be  referred  to  Divine  agency,  this  of  course  would  su- 
 persede all  other  considerations.  Meanwhile  I  will  but  observe, 
 as  far  as  the  silence  of  Scriptm'c  is  concerned,  that  it  could  not 
 afford  a  pattern  of  the  alleged  miracle  from  the  nature  of  the 
 case.  The  resurrection  of  the  body  is  only  a  Christian  doctrine; 
 and  martyrdom,  that  is,  dying  for  a  creed,  is  a  pecviliarity  of 
 the  Gospel,  and  was  instanced  among  the  Jews  only  in  pro- 
 portion as  tlie  Gospel  was  anticipated.  The  blood  was  the 
 relic  of  those  whose  bodies  had  been  the  temple  of  the  Spirit, 
 and  who  Avere  believed  to  be  in  the  presence  of  Christ. 
 Miracles  were  not  to  be  expected  by  such  instruments  till 
 Christ  came ;  nor  afterwards,  till  a  sufficient  time  had  elapsed 
 for  Saints  to  be  matured  and  offered  up,  and  for  pious 
 offices  and  assiduous  attentions  to  be  paid  by  others  towards 
 
RECOVERY   OF  THE   HMND   MAN    AT   MILAN.  CXCl 
 
 tlic  tabernacles  uliit'li  tlicy  left  l)(.liiii(l  them.  Precedents 
 then  to  our  purpose,  whether  in  Old  or  in  New  Testament, 
 are  as  little  to  be  expected  as  precedents  to  ^uide  us  in  de- 
 termining the  relations  of  the  Church  to  the  State,  or  tlie 
 question  of  infant  baptism,  or  the  propriety  of  places  of  wor- 
 sliip.  Time  alone  could  determine  what  the  Divine  purpose 
 was  concerning  the  earthly  shrines  in  which  a  Divine  Presence 
 had  dwelt ;  whether,  as  in  the  ease  of  Moses  and  EHjah,  they 
 were  to  be  withdrawn  from  the  Chiu'ch,  or  as  in  the  case  of 
 Ehsha  to  fulfil  some  purpose  even  though  the  spirit  was  de- 
 parted; and  if  the  latter,  Avhether  their  bones  were  to  be 
 employed, — or  whether  their  bodies  would  be  j)rescrvcd  in- 
 corrupt, as  St.  Jerome  reports  of  Hilarion, — or  whether  the 
 Lentical  sacrifices,  ^vhich  as  types  were  once  for  all  fulfilled 
 when  our  Lord's  blood  was  shed,  were  nevertheless  to  furnish 
 part  of  the  analogy  existing  between  the  Christian  and  the 
 Mosaic  Dispensations.  Nor  is  there  any  thing  that  oiight  to 
 shock  us  in  the  idea  that  blood,  which  had  become  coagulate, 
 should  miraculously  be  made  to  flow.  A  very  remarkable 
 prototype  of  such  an  event  seems  to  be  granted  to  us  in 
 Scriptm-e,  in  oiu*  Lord's  own  history.  The  last  act  of  Ilis 
 humiliation  was,  after  His  death,  to  be  pierced  in  His  side, 
 when  blood  and  water  issued  from  it.  A  stream  of  blood  from 
 a  corpse  can  hardly  be  considered  other  than  supernatural. 
 And  it  so  happens  that  St.  Ambrose  is  the  vTiter  to  remark 
 upon  this  solemn  occiirrcnce  in  his  comment  on  St.  Luke, 
 assigning  at  the  same  time  its  typical  meaning.  "  Blood," 
 he  says,  "  undoubtedly  congeals  after  death  in  our  bodies ; 
 "  but  in  that  Body,  though  incorrupt  yet  dead,  the  life  of  all 
 "  welled  forth.  There  issued  water  and  blood  ;  water  to 
 "  wash,  blood  to  redeem.  Let  us  drink  then  what  is  our 
 "  price,  that  by  di'inking  we  may  be  redeemed  ^." 
 
 »  111  Luc.  lib.  X.  §  135.     Eutliyniius      Theophylact.  in  loc.  says  that  in  order 
 Zigab.    says   the    same    in    loc.    Joan.       to  ])lace  tl>c  miracle  beyond  doubt  the 
 
CXCll       EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 Another  objection  which  has  been  made  to  the  miracles 
 ascribed  by  St.  Ambrose  to  the  rehcs  which  he  discovered,  is 
 the  encouragement  they  are  supposed  to  give  to  a  kind  of 
 creature-worship,  unknown  to  Scripture.  This  is  strongly 
 urged  by  the  objector  whom  I  just  now  had  occasion  to 
 notice.  He  observes  that  miracles  can  be  of  no  avail  against 
 the  great  principles  of  religious  truth,  such  as  the  Being  and 
 Attributes  of  Almighty  God;  that  no  miracles  can  sanction 
 and  justify  idolatry;  if  then  the  Nicene  miracles  (so  he  calls 
 them)  "  when  regarded  in  the  calmest  and  most  comprehensive 
 "  manner/'  "  have  constantly  operated  to  debauch  the  re- 
 "  ligious  sentiments  of  mankind,  if  they  have  confirmed 
 "  idolatrous  practices,  if  they  have  enhanced  that  infatua- 
 "  tion  which  has  hurried  men  into  the  degrading  worship  of 
 "  subordinate  divinities,  we  then  boldly  say,  that,  whether 
 "  natural  or  preternatural,  such  miracles  are  not  from  God,  but 
 "  from  '  the  enemy  y.'  "  "■  Do  you  choose,"  he  continues,  "  to 
 "  affirm  the  supernatural  reality  of  the  Nicene  Miracles  ?  you 
 "  then  mark  the  Nicene  Church  as  the  slave  and  agent  of  the 
 
 water  issued  also.     That  the  flowing  of  "  who  saw  it  bare  record,"  &c.  which 
 
 the  blood  was  miraculous  would  apjjear  seems    to    intimate    something    mira- 
 
 from  the  description  St.  John  gives  of  culous,  applies  to  the  blood  as  well  as 
 
 it,  "  forthu'ilh  came  there  out;"  which  the  water.    And  moreover  in  IJolni  v.  6, 
 
 implies  a  stream  and  not  a  few  drops.  the  blood  is  insisted  on  even  more  than 
 
 Calov.  in  Joan.  xix.  35.     Nor  is  there  the  water;   "not  by  water  only,"  &c. 
 
 any  reason  to  suppose  that  the  water  Another  parallel  to  this  miracle  is  to 
 
 came  forth  by  drops  ;  yet  the  words  just  be  foimd  in  the  reported  instances  of 
 
 quoted  are  common  to  the  blood  and  to  blood  flowing  from  a  corpse  at  the  ap- 
 
 the  water.     Again,  the  water  was  mi-  proach  of  the  murderer;   vid.  an  in- 
 
 raculous,  (for    "  medical    men    tell  us  stance  introduced  into  a  Scotch  court 
 
 "  that  the  fluid  of  the  pericardium  is  as    late  as   16S8,  in  the   notes   to   the 
 
 "  yellow  in  colour,  bitter  in  taste,  and  Waverley  Novels,  vol.  xliii.  p.  127.   It  is 
 
 "  therefore  diflTerent  from  what  we  mean  scarcely  necessary  to  say  that,  whatever 
 
 "  by  water,"  S.  Basnag.  Ann.  S3.  §  126;  truth  there  may  be  in  any  such  stories, 
 
 and  the  wound  was  most  probably  on  or  in  certain  others  of  which  the  blood 
 
 the  right  side,  as    St.   Augustine,  and  of  Martyrs  is  the  subject,  they  are  so 
 
 the  most  ancient  pictures  and  coins  re-  encompassed  by  fictions  and  supersti- 
 
 present  it,  and  the  Arabic  or  Ethiopic  tions,   that   it    seems    hopeless  at  this 
 
 version,  vid.  Grcts.  de  Cruc.  t.  1.  i.  35.  day  to   trace   the    Divine   Agency,   as 
 
 Lamp,    in    loc.    Joan.),    and   therefore  and  when    It  really  wrought,  though 
 
 there  is  no  reason  for  a  strained  inter-  we  may  believe  in  Its  presence  gene- 
 
 pretation  only  to  escape  believing  that  rally. 
 
 the   blood    was    miraculous.      Further,  ''  Anc.  Christ,  part  vii.  p.  361. 
 St.  John's  solemn  asseverations,  "He 
 
RECOVKKY   or  TIIK   15LIM)    MAN    AT   MILAN.  CXflll 
 
 ''  Father  of  Lies ;"  and  then  he  proceeds  to  quote  the  charge 
 of  Moses  to  his  people  :  "  If  there  arise  amoug  you  a  prophet 
 "  or  a  dreamer  of  dreams  and  giveth  thee  a  sign  or  a  wonder, 
 "  and  the  sign  or  the  wonder  come  to  pass,  w  hereof  lie  spoke 
 "  unto  thee,  saying,  '  Let  us  go  after  other  gods  which  thou 
 "  'hast  not  known,  and  let  us  serve  them,'  thou  shalt  not 
 "  hearken  unto  the  words  of  that  prophet  or  that  dreamer  of 
 "  (beams;  for  the  Lord  your  God  provcth  you,  to  know  whe- 
 "  thcr  ye  love  the  Lord  yoiu*  God,  with  all  your  heart  and 
 "  with  all  your  soul." 
 
 But  the  objection,  which  of  course  demands  a  careful  con- 
 sideration, admits  of  being  viewed,  perhaps  of  being  overcome, 
 by  a  mere  analogy  contained  in  the  Old  Testament,  to  which 
 the  appeal  is  made.  It  is  well  known  that  the  Divine  revela- 
 tions concerning  Angels  received  a  great  development  in  the 
 course  of  the  Jewish  Dispensation.  \Mien  the  people  had  lately 
 come  out  of  Egypt,  with  all  the  forms  of  idolatry  familiar  to 
 their  imaginations  and  impressed  upon  their  hearts,  it  did 
 not  seem  safe,  if  we  may  dare  to  trace  the  Divine  dealings  in 
 this  matter,  to  do  much  more  than  to  set  before  them  the  great 
 doctrine  of  the  Unity  and  Sovereignty  of  God.  To  have  dis- 
 closed to  them  truths  concerning  Angelic  natm-es,  except  in  the 
 strictest  subserviency  to  this  fundamental  ^^erity,  Avould  have 
 been  the  occasion  of  their  w  ithdrawing  their  heart  from  Ilim 
 M'ho  claimed  it  whole  and  undivided.  Ilencc  though  St.  Ste- 
 phen tells  us  that  they  "  received  the  LaAv  by  the  disposition 
 "  of  Angels,"  and  St.  Paul  that  "  it  was  ordained  by  Angels," 
 in  the  Old  Testament  we  do  but  read  of  "  the  voice  of 
 "  the  trumpet  exceeding  loud,"  and  its  "  waxing  louder  and 
 "  louder,"  and  "  Moses  speaking,  and  God  answering  him  I)y 
 "  a  voice,"  and  of  "  the  Lord  talking  with  them  face  to  face 
 "  in  the  Mount."  In  like  manner,  when  Angels  appeared, 
 it  was  for  the  most  part  in  the  shape  of  men ;  or  if  their 
 heavenly  natui-e  was  disclosed,  still  they  are  called  "  wiml" 
 
 n 
 
CXCIV      EVIDENCE    FOR   PARTICULAR   ALLEGED   MIRACLES. 
 
 or  "  flame/'  or  represented  as  a  glory  of  tlie  Lord,  and  were 
 so  intimately  and  mysteriously  connected  with  His  Presence 
 tliat  it  was  impossible  that  God  should  be  forgotten  and  a 
 creature  worshipped.  Thus  it  is  said  of  the  Angel  who  went 
 before  the  Israelites,  "  Obey  his  voice,  for  My  Name  is  in 
 "  him ;"  and  it  was  the  belief  of  the  early  Church  that  the 
 Second  Person  of  the  lioly  Trinity  did  really  condescend  to 
 manifest  Himself  in  such  Angelic  natures.  Again,  the  title 
 "  the  Lord  of  hosts"  does  not  occur  till  the  times  of  Samuel, 
 who  uses  it  when  he  sends  Saul  against  the  Amalekites, 
 whereas  it  is  the  ordinary  designation  of  Almighty  God  in 
 the  Prophets  who  lived  after  the  Capti^dty  ^.  And  so  again, 
 in  the  Book  of  Daniel,  Angels  are  made  the  ordinary  in- 
 struments of  Divine  illumination  to  the  Prophet,  and  are  re- 
 presented as  the  guardians  of  the  kingdoms  of  the  world,  and 
 that  without  anj  mention  of  a  Divine  Presence  at  all,  which 
 had  been  awfully  signified  in  the  vision  of  Isaiah,  when  the 
 Seraph  touched  his  lips.  Still  more  striking  is  the  difference 
 of  language  in  different  parts  of  the  inspired  volume  as  to  the 
 doctrine  of  an  Evil  Spirit,  whom  even  to  name  might  have 
 been  to  create  a  rival  to  the  All-Holy  Creator  in  carnal 
 minds  which  had  just  left  the  house  of  spiritual  as  well  as 
 temporal  bondage.  The  contrast  between  the  earlier  and 
 later  books  of  the  Old  Testament  in  this  point  has  often 
 been  observed.  Satan  is  described  in  the  Book  of  Job  and 
 in  Micaiah's  vision  as  appearing  before  God  and  acting 
 under  His  direction.  Again,  while  in  the  Second  Book  of 
 Samuel  we  are  merely  told  that  "  the  anger  of  the  Lord  was 
 "  kindled  against  Israel,  and  He  moved  David  against  them 
 "  to  say.  Go  number  Israel  and  Judah  /'  in  the  Fii'st  Book 
 of  Chronicles  we  read  that  ''  Satan  stood  up  against  Israel 
 "  and  provoked  Da^dd  to  number  Israel." 
 
 '■  Vid.  e.  g.  Hagg.  ii.  4 — 9.     Zech.  viii. 
 
nix"()Vi:i{Y  OK  Tin;  iiiind  man  \t  milan.  cxcv 
 
 Yet,  ill  spite  of  tliis  merciful  provision  on  the  [):irt  of  Al- 
 mij^hty  God,  it  would  appear  that  the  revelation  of  Angels, 
 when  made,  did  lead  many  of  the  Jews  into  an  idolatrous  de- 
 pendence upon  them.  It  is  the  very  remark  of  Theodoret 
 upon  St.  Paul's  mention  of  Angel-worsliip  in  his  Epistle  to  tlie 
 Colossians,  that  "  the  advocates  of  the  Law,  induced  men  to 
 "  worship  Angels,  because  the  Law  was  given  by  them,  and  for 
 "  humility-sake,  and  because  the  God  of  all  is  invisible  and 
 "  inaccessible  and  incomprehensible,  so  that  it  was  fitting  to 
 "  procure  the  Divine  favour  through  the  Angels  «. "  The 
 Essenes,  too,  are  said  to  have  paid  to  the  Angels  an  excessive 
 honour,  and  several  of  the  early  heresies,  which  did  the  same, 
 sprang  from  the  Jews.  "What  place  afterwards  the  invocation 
 of  Angels  for  magical  purposes  held  in  the  practical  Cabbala, 
 as  Brucker  calls  it,  is  well  known. 
 
 Such  is  the  history  of  the  revelation  of  the  doctrine  of 
 Angels  among  the  Jews ;  and  it  is  scarcely  necessary  to  draw 
 out  at  length  its  correspondence  with  the  histoiy  of  the  intro- 
 duction and  abuse  of  several  of  the  tenets  and  usages  which 
 characterize  the  Christian  Church.  Li  its  origin,  the  Jewish 
 as  well  as  the  Pagan  institutions  with  which  the  Apostles 
 were  surrounded,  suggested  to  them  a  cautious  economy  in 
 the  mode  in  which  they  set  Divine  truth  before  their  dis- 
 ciples,  lest  a  resemblance  of  external  rites  and  offices,  or  of 
 phraseology,  between  Christianity  and  the  prevailing  religions, 
 should  be  the  means  of  introducing  into  their  minds  views 
 less  holy  and  divine  than  those  which  they  were  inspired  to 
 reveal.  It  is  on  this  supposition  that  some  EngUsh  divines 
 even  account  for  the  omission  in  the  New  Testament  of  the 
 words  "  priest,"  "  sacrifice,"  and  the  like,  in  their  plain 
 Christian  sense;  as  if  the  Jewish  associations  which  attached 
 
 •  In  Col.  ii.  18.    Vid.  also  the  passage  ,\lpas.  Kp.  121.  §  10  :   vid.  refcrenrrs  to 
 
 from  the  Pr.-pdic.  Petr.  in  Clem.  Strom.  Hahbinieal  and  other  writings  ;  Calnict, 
 
 vi.  5.  and  Origen.  in.Ioann.  tom.  xiii.  17  ;  Dissert.  2.  in  Luc. 
 nlso  contr.  Cels.  v.  G,  &c.   Hieron.  ad 
 
CXCVl      EVIDENCE   FOR  PARTICULAK   ALLEGED   MIRACLES. 
 
 to  them  would  not  cease,  till  the  Jewish  worship  had  come 
 to  an  end.  The  remark  may  obviously  be  extended  to  the 
 miracle  under  review,  so  far  as  no  parallel  is  found  for  it  in 
 the  New  Testament.  As  the  doctrine  of  priesthood  might 
 be  almost  necessarily  Judaic  in  the  minds  of  the  Jewish  con- 
 verts, so  that  of  piety  towards  Saints  and  Martyrs  was  in  the 
 minds  of  Pagans  necessarily  idolatrous;  and  it  may  be  for 
 this  as  well  as  other  reasons  that  so  little  explicit  mention  is 
 made  in  the  New  Testament  of  the  honours  due  to  Saints, 
 as  also  of  the  Christian  Priesthood,  after  the  pattern  of  that 
 silence,  which  has  been  noticed,  about  the  offices  of  good 
 Angels  and  about  the  Author  of  Evil  in  the  earlier  books  of 
 the  Old  j  and  it  may  be  as  rash  to  say  that  a  miracle  was  not 
 from  God  because  it  was  wrought  by  a  Martyr's  relics,  or 
 because  such  relics  have  in  other  instances  been  idolatrously 
 regarded,  as  to  say  that  the  Prophet  Daniel  was  not  divinely 
 inspired,  because  we  hear  nothing  of  Michael  or  Gabriel  in 
 the  Books  of  Moses,  or  because  the  names  of  those  Angels 
 were  afterwards  superstitiously  used  in  the  charms  of  the 
 Cabbalists.  The  holy  Daniel's  profound  obeisance  and 
 prostrations  before  the  Angel  are  a  greater  innovation,  if  it 
 must  so  be  called,  on  the  simplicity  of  the  Mosaic  ritual, 
 than  the  treasuinng  the  blood  of  the  IMartyrs  upon  the  Eccle- 
 siastical observances  of  the  Apostles;  and  as  no  one  would 
 say  that  Daniel's  conduct  incurred  the  condemnation  pro- 
 nounced by  Moses  on  those  who  introduced  the  worship  of 
 other  gods,  so  much  less  was  the  reverence  paid  by  St.  Am- 
 brose and  other  Saints  to  the  relics  of  the  Martyrs  incon- 
 sistent with  precepts  which  in  theii*  direct  force  belong  to  an 
 earlier  Dispensation. 
 
 There  is  a  third  difficulty,  which  may  be  raised  upon  the 
 passage  of  history  before  us,  not  arising,  however,  out  of  the 
 miracle,  but  out  of  the  circumstances  under  which  it  took 
 place.     It  may  be  represented  as  giving  a  sanction  to  a  sub- 
 
RECOVERY   OF  THE    lU.IND   MAN    AT   MILAN.  fXC'VlI 
 
 ject's  playing  the  part  of  a  demagogue,  and  heading  a  mob 
 (as  \yc  may  speak)  against  liis  lawful  sovereign.  The  erowds 
 Avhicli  attend  Ambrose,  Avhethcr  in  the  Chureh  whieli  the 
 Empress  had  seized,  or  on  occasion  of  the  translation  of  the 
 relics,  wouhl  ha\('  ])vvn  dispersed  at  ihis  day  auK^ig  ourselves 
 b}'  the  oflicers  of  the  peace;  and  with  our  present  notions  of 
 law  and  municipal  and  national  order,  not  to  say  of  the  sub- 
 serviency of  the  Church  to  the  State,  and  oiu'  interpretations 
 of  the  Scripture  precepts  concerning  civil  obedience,  there  is 
 something  strange  and  painful  in  the  sight  of  a  Christian 
 Bishop  placed  in  opposition  to  the  powers  that  be.  But  it 
 must  be  recollected,  according  to  a  former  remark,  that 
 every  thing  that  happens  has  two  aspects ;  and  the  outside 
 or  political  aspect  is  often  the  reverse  of  its  inward  or  true 
 meaning.  AVe  are  used  to  put  together  the  particulars  which 
 meet  our  eye,  to  parallel  them  with  other  transactions  which 
 bear  a  similar  a})pearance,  to  suggest  for  them  such  motives  of 
 action  as  our  owai  principles  or  disposition  suggests,  and  thus 
 to  form  what  seems  to  us  a  philosophical  view  of  the  whole  case. 
 And  if  our  own  ordinary  feelings  and  opinions,  and  the 
 parallels  to  which  mc  betake  ourselves,  are  not  of  a  very  ex- 
 alted nature,  as  may  not  improbably  happen,  while  the  subject 
 contemplated,  be  it  a  person,  or  an  act,  or  a  work,  is  such, 
 then  we  produce  a  theory  as  shallow,  and  as  far  from  the 
 truth,  as  a  naturalist,  who  judging  of  men  by  their  anatomical 
 peculiarities  should  rank  them  among  the  brute  creation. 
 Every  day  brings  experience  in  great  things  or  little,  how 
 incapable  the  run  of  men  are  of  doing  justice  to  minds  of 
 even  ordinary  refinement  and  sincerity,  and  liow,  rather  than 
 ascribe  to  them  the  honesty  and  purity  of  purpose  which 
 are  the  most  natural  and  straightfcu'ward  account  of  their 
 actions,  they  will  even  go  out  of  their  way  and  distort  facts, 
 thereby  to  be  at  liberty  to  impute  petty  motives ;  and  much 
 more,  will  tlu>v  catch  at  anv  circumstances  which  admit   of 
 
CXCVlll    EVIDENCE   FOR  FARTICULikR   ALLEGED   MIRACLES. 
 
 being  plausibly  perverted  into  an  evidence  of  them.  Indeed  of 
 such  continual  occurrence  are  instances  of  this  sort,  that  in 
 tales  of  fiction  nothing  is  more  commonly  taken  as  the  plot 
 of  the  story,  than  the  troubles  in  which  an  innocent  person 
 is  involved,  by  an  ingenious  but  perverse  selection  and  collo- 
 cation of  his  actions,  or  of  circumstances  connected  with  him, 
 to  the  detriment  of  his  character.  As  to  the  case  immediately 
 before  us,  it  is  enough  to  observe  that  an  imputation  of  dis- 
 loyalty, if  preferred  against  St.  Ambrose,  is  only  Avhat  the 
 notorious  Paine,  I  believe,  throws  out  against  the  Jewish 
 Prophets ;  and  it  is  obvious  what  plausible  materials  are 
 afforded  by  the  history  of  Elijah  or  Elisha,  in  the  hands  of 
 irreligious  persons,  for  such  a  charge.  Nor  is  it  to  be  doubted 
 that  a  secular  historian,  who  heard  the  Prophet  Jeremiah's 
 public  declaration  on  Nebuchadnezzar's  invasion,  "  He  that 
 "  abideth  in  this  city,  shall  die,  but  he  that  goeth  out  and 
 "  falleth  to  the  Chaldeans  shall  live,"  would  have  decided 
 that  he  was  in  the  pay  of  the  King  of  Babylon,  and  justified 
 the  Jews  in  their  treatment  of  him.  It  must  be  recollected 
 too,  that  one  charge  against  our  Lord  was  that  He  "  stirred 
 "  up  the  people."  "VYe  indeed  have  learned  from  the  Gospels 
 that  He  withdrew  Himself  from  the  multitude  "when  He 
 "  perceived  that  they  would  come  and  take  Him  by  force  to 
 "  make  Him  a  king ;"  but  a  secular  historian  either  would 
 not  know  the  fact,  or  might  not  believe  the  sincerity  of  His 
 withdrawal,  if  He  did.  A  more  exact  instance  in  point  is 
 aff'orded  us  in  the  history  of  St.  John  Baptist.  No  man 
 siu'ely  has  less  of  a  political  character  upon  him  than  this 
 holy  ascetic,  as  described  in  the  Gospels ;  but  it  seems,  ac- 
 cording to  Josephus,  that  Herod  was  of  another  mind,  and 
 the  view  he  took  of  him  as  a  popular  leader  is  so  curious  that 
 I  will  quote  the  words  of  a  recent  writer  on  the  subject. 
 "  Herod,"  says  Mr.  Milman,  "  having  formed  an  incestuous 
 "  connection  with  the  wife  of  his  brother  Herod  Philip,  his 
 
RiaoVKRV  OF  Tin:  ni.iNi)  man  at  mii.an.  cxcix 
 
 "  Arabian  queen  indignantly  lied  to  lior  fatlicr,  ulio  took  up 
 "  arms  to  revenge  her  wrongs  against  her  guilty  Imsband. 
 "  How  far  Herod  covdd  depend  iu  this  eontest  on  the  loyalty 
 "  of  his  subjcets  was  extreuiely  doubtful.  It  is  possible  he 
 "  might  entertain  hopes  tliat  the  repudiation  of  a  foreign 
 "  allian('(>,  ever  hateful  to  the  Jews,  and  the  iiuiou  with  a 
 "  branch  of  the  Asmonean  line,  (for  Ilerodias  was  the 
 "  daughter  of  Ilerod  the  Great,  by  Mariamne,)  might 
 "  counterbalance  in  the  popular  estiuiatiou  the  injustice 
 "  and  criminality  of  his  mai'riage  with  his  brother's  wife. 
 "  The  influence  of  John,  according  to  Josephus,  was  almost 
 "  unlimited.  The  subjects,  and  even  the  soldiery,  of  the 
 "  tetrarch  crowded  ivith  devout  submission  around  the  Pro- 
 "  phet.  On  his  decision  might  depend  the  wavering  loyalty 
 "  of  tlie  whole  province.  But  John  denounced  with  open 
 "  indignation  the  royal  incest,  and  declared  the  marriage 
 "  with  a  brother's  wife  to  be  a  flagrant  violation  of  the  law. 
 "  Ilerod,  before  long,  ordered  him  to  be  seized  and  imprisoned 
 "  in  the  strong  fortress  of  jMachairus,  on  the  remote  border  of 
 "  his  trans- Jordanic  territory''." 
 
 Such  was  the  light  thrown  upon  the  Holy  Baptist  by  the 
 secular  events  in  which  he  was  encompassed,  in  the  opinion 
 of  one  who  nevertheless,  we  are  told,  "  feared  him,  knowing 
 "  he  was  a  just  man."  And  as  St.  John  seemed  to  be  a 
 demagogue  and  a  mere  organ  of  the  popular  voice,  yet  spoke 
 from  heaven,  so  in  like  manner  it  need  not  take  from  the 
 sanctity  of  St.  Ambrose  or  the  truth  of  his  caiise,  that  the 
 people  sided  with  him  even  tumultuously,  and  the  Imperial 
 Coiu't  accused  him  of  insid)ordination. 
 
 •>   Hist.  Christ,  vol.  i.  j).  17"i. 
 
CC     EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 9.  The  Miracle  upon  the  African  Confessors  in  the  Arian 
 persecution  mutilated  by  Hunneric. 
 
 Arianisra,  though  speedity  exterminated  from  the  Roman 
 Empire,  had  taken  refuge  among  the  Barbarians  of  the 
 North,  who  were  then  hanging  over  it  and  soon  to  over- 
 whehn  it.  Among  these  nations  were  the  Vandals,  who  in 
 the  early  part  of  the  fifth  century  took  possession  of  the 
 Roman  provinces  on  the  African  coast.  Genseric  forthwith 
 commenced,  and  his  successors  continued,  a  terrible  perse- 
 cution of  the  Catholic  Church  which  they  found  there. 
 Hunneric  his  son,  to  whose  reign  the  miracle  which  is  to 
 be  related  belongs,  began  his  series  of  cruelties  by  stationing 
 officers  violently  to  assault  and  drag  off  all  Vandals  they 
 found  attending  the  Churches,  and  by  sending  off  the  de- 
 pendents of  his  coui't  who  Avere  Catholics  to  work  in  the 
 country  as  agricultural  labourers.  Others  he  deprived  of 
 their  civil  functions,  stripped  of  their  property,  and  banished 
 to  Sicily  and  Sardinia.  Next  he  summoned  the  nuns  out  of 
 their  convents,  accused  them  of  the  vilest  crimes,  and  sub- 
 mitted them  to  the  most  distressing  indignities.  Further, 
 he  caused  them  to  be  hung  up  without  clothes  with  weights 
 to  their  feet,  and  to  be  tortured  with  red-hot  iron  in  various 
 parts  of  the  body,  to  make  them  admit  the  charges  he 
 brought  against  them.  His  next  measure  was  the  wholesale 
 cruelty  of  banishing  a  number  of  bishops,  priests,  deacons, 
 and  others,  as  many  as  four  thousand  nine  hundred  and  sixty- 
 one'^,  to  the  desert.  He  began  by  assembling  them  in  the 
 two  towns  of  Sicca  and  Laribum,  and  in  one  or  other  of  these 
 places  Victor,  who  has  preserved  the  history  of  the  transac- 
 
 '■  The  number  is  given  differently;  dred  and  sixty-six;  that  in  the  text  is 
 Gibbon  says  four  thousand  and  ninety-  as  it  stands  in  the  Bibl.  Patr.  Par. 
 six,   Fleury  four  thousand   nine   hiin-       1G24. 
 
MIRACLE  ON  THE   CONFESSORS   Ml  ril.ATEI)    llY    IllNNERIC.     CCl 
 
 tion,  saw  them.  Ilis  account  is  too  liorrihU-  to  be  translated. 
 They  had  l)ccn  shut  up,  how  lou};  docs  not  a[)[)car,  in  a  small 
 prison,  and  when  ^'ictor  entered  lie  sank  np  to  his  knees  in 
 the  filth  of  the  place.  At  length  they  set  forth  for  the 
 desert,  with  their  faces  and  clothes  in  this  dcfdcd  condition, 
 chaunting  the  words  "  Such  glory  have  all  Ilis  saints."  They 
 journeyed  chiefly  by  night  on  account  of  the  heat  of  the  days  ; 
 when  they  flagged,  their  condnctors  goaded  and  pelted  them, 
 or  if  this  did  not  quicken  them,  they  tied  them  by  the  feet 
 and  dragged  them  after  them  along  the  rocky  roads.  Those 
 Avho  survived  the  journey,  found  themselves  in  places  abound- 
 ing in  venomous  reptiles,  and  the  food  given  them  was  the 
 barley  provided  for  the  beasts  of  burden. 
 
 In  the  beginning  of  484  Hunneric  convened  four  hundred 
 and  sixty-six  Catholic  Bishops  at  Carthage,  for  the  purpose  of 
 holding  a  disputation  on  the  faith  of  Kica?a,  and  to  intimi- 
 date them  he  began  by  burning  Laitus  alive,  who  was  one  of 
 their  most  learned  members.  This  not  succeeding  he  dis- 
 missed them  again  to  their  homes,  allowing  them  neither  the 
 beasts  of  burden  on  which  they  had  come,  nor  their  servants, 
 nor  their  clothes,  and  forbidding  all  persons  to  lodge  or  feed 
 them ;  when  they  remonstrated,  he  set  his  cavalry  to  charge 
 them.  Jealous  of  their  orthodoxy  as  a  bond  of  union  with 
 the  Catholic  world,  he  next  proposed  to  them  an  oath  of 
 allegiance  to  his  son  and  successor,  and  that  they  would  ab- 
 stain from  all  coiTcspondcncc  l)eyond  seas.  Forty-six  refused 
 it  on  the  plea  of  om*  Lord's  prohibition  in  the  Sermon  on  the 
 Mount;  three  hundred  and  two,  on  the  promise  that  their 
 flocks  and  themselves  should  be  restored  to  tluir  Churches, 
 took  it.  The  latter  he  distributed  as  serfs  up  and  down  the 
 country  as  having  broken  the  Gospel  precept  against  swear- 
 ing; the  former  he  transported  to  Corsica  to  cut  timber  for 
 his  navy.  Of  the  rest,  twenty-eight  had  succeeded  in  escaping 
 from  Carthage ;  and  eighty-eight  conformed.    A  general  per- 
 
ceil  EVIDENCE   FOR   PARTICULAR  ALLEGED   MIRACLES. 
 
 secution  followed,  in  which  neither  sex  nor  age  was  pitied, 
 nor  torture,  mutilation,  nor  death  was  spared. 
 
 These  particulars,  which  form  but  a  portion  of  the  atrocities 
 Avhich  this  savage  was  permitted  to  perpetrate,  have  here  been 
 mentioned,  because  they  form  a  suitable  antecedent,  and,  (if 
 the  word  may  be  used,)  a  justification  of  the  miracle  which 
 followed.  It  was  no  common  occasion  that  called  forth  what 
 was  no  common  manifestation  of  the  wonderful  power  of 
 God.  The  facts  as  stated  by  one  who  in  such  a  case  cannot 
 be  called  a  too  favourable  witness,  were  as  follows ;  "  Tipasa,'' 
 says  Gibbon,  ''  a  maritime  colony  of  Mauritania,  sixteen 
 "  miles  to  the  east  of  Csesarea,  had  been  distinguished  in 
 "  every  age  by  the  orthodox  zeal  of  its  inhabitants.  They 
 "  had  braved  the  fury  of  the  Donatists ;  they  resisted,  or 
 "  eluded,  the  tyranny  of  the  Arians.  The  town  was  deserted 
 "  on  the  approach  of  an  heretical  bishop ;  most  of  the  inha- 
 "  bitauts  Avho  could  procure  ships  passed  over  to  the  coast  of 
 "  Spain ;  and  the  unhappy  remnant,  refusing  all  communion 
 "  with  the  usurper,  still  presumed  to  hold  their  pious,  but 
 "  illegal,  assemblies.  Their  disobedience  exasperated  the 
 "  cruelty  of  Hunneric.  A  military  Count  was  despatched 
 "  from  Carthage  to  Tipasa ;  he  collected  the  Cathohcs  in  the 
 "  Forum,  and,  in  the  presence  of  the  whole  province,  deprived 
 "  the  guilty  of  their  right  hands  and  their  tongues.  But 
 ''  the  holy  Confessors  continued  to  speak  without  tongues^." 
 The  gift  continued  tlirough  their  lives.  Their  number  is  not 
 mentioned  by  any  of  the  original  witnesses ;  but  is  fixed  by 
 an  old  Menology  at  sixty ^.  Such  was  the  miracle;  the  evi- 
 dence on  which  it  rests  shall  next  be  stated. 
 
 Victor,  Bishop  of  Vite,  who  has  been  already  mentioned, 
 published  in  Africa  his  history  of  the  persecution  only  two 
 years  after  it  took  place.  He  says ;  "  The  King  in  wrath 
 "  sent  a  certain  Count  with  directions  to  hold  a  meeting  in 
 
 ''   Hist.  L'h.  xxxvii.  '   Hud. 
 
MIRACLE  0\  THK  CONFESSORS  MUTILATED   U\    HINNERIC.    CCUl 
 
 "  the  forum  of  tlie  whole  province,  and  tlicre  to  cut  out  their 
 "  tonj^ucs  l)y  the  root,  and  right  hands.  ^Vhen  this  was  done, 
 "  l)y  the  gift  of  the  Holy  (Ihost,  they  so  spoke  and  speak, 
 "  as  they  used  to  speak  before.  If  liowever  any  one  will  be 
 "  incredulous,  let  him  now  go  to  Constantinople,  and  there 
 "  he  will  find  one  of  them,  a  sub-deacon>  by  name  llei)aratus, 
 "  speaking  like  an  educated  man  without  any  impediment. 
 "  On  which  account  he  is  regarded  with  exceeding  veneration 
 "  in  the  court  of  the  Emperor  Zcno,  and  especially  by  the 
 "  Empress '"."  It  has  been  asked  why  Mctor  refers  his 
 readers  to  Constantinople,  instead  of  pointing  out  instances 
 of  the  miracle  in  the  country  in  which  it  is  said  to  have  taken 
 placed.  But  persecution  scattered  the  Catholics  far  and  wide, 
 as  St.  Gregory  observes  in  a  passage  which  is  to  follow  ; 
 many  fled  the  country ;  others  concealed  themselves.  Under 
 such  circumstances  a  writer  would  not  know  even  where  his 
 nearest  friends  were  to  be  found ;  and  in  this  case  Victor 
 specified  one  of  the  Confessors  who  had  been  welcomed  by 
 an  orthodox  capital  and  court,  and  had  the  opportunity  of 
 exhibiting  in  security  the  miraculous  gift  wrought  in  him. 
 
 yEneas  of  Gaza  was  the  contemporary  of  A  ictor.  ^^'hen  a 
 Gentile  he  had  been  a  philosopher  and  rhetorician,  and  did 
 not  altogether  throw  off  his  profession  of  Platonism  when  he 
 became  a  Christian.  lie  wrote  a  Dialogue  on  the  Immor- 
 tality of  the  Soul  and  the  Resurrection  of  the  Body ;  and  in 
 it,  after  giving  various  instances  of  miracles,  he  proceeds,  in 
 the  character  of  Axitheus,  to  speak  of  the  miracle  of  the 
 African  Confessors  ;  "  Other  such  things  have  been,  and  will 
 "  be ;  but  what  took  place  the  other  day,  I  suppose  you  have 
 "  seen  yourself.     A  bitter  tyranny  is  oppressing  the  greater 
 
 '  Hist.  Pcrs.  Valid,  iii.  p.  (Jl.'?.  clcs.       The    Essay     aims,    indeed,    at 
 
 '^  This  is  suggested  in  tlie  article  on  bringing  out  the  charaetcristies  of  the 
 
 Apollonius   Tyaneus    in    the    Encycl.  evidence    for    tlie    Scripture    iniiades ; 
 
 Metrop.,  in  which   I  could  wish  some  l)iit  Middleton  and  Douglas  are  unsafe 
 
 change  in   opinion,  but   more  in  tone,  guides,  and  it  is  no  exaltation  of  Christ 
 
 when  speaking  of  the  primitive  niira-  to  lower  His  Saints. 
 
CCIV        EA'^IDENCE   FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 "  Africa ;  and  humanity  and  orthodoxy  have  no  influence 
 "  over  tyranny.  Accordingly  this  tyrant  takes  offence  at  the 
 "  piety  of  his  subjects^  and  commands  the  priests  to  deny 
 "  their  glorious  dogma.  When  they  refuse,  O  the  impiety  ! 
 "  he  cuts  out  that  religious  tongue,  as  Tereus  in  the  fable. 
 "  But  the  damsel  wove  the  deed  upon  the  robe,  and  divulged 
 "  it  by  her  skill,  when  nature  no  more  gave  her  power  to 
 "  speak ;  they  on  the  other  hand,  needing  neither  robe  nor 
 "  skill,  call  upon  natm^e's  Maker,  who  vouchsafes  to  them  a 
 "  new  nature  on  the  third  day,  not  giving  them  another 
 "  tongue,  but  the  faculty  to  discourse  without  a  tongue 
 ''  more  plainly  than  before.  I  had  thought  it  was  impossible 
 "  for  a  piper  to  shew  his  skill  without  his  pipes,  or  harper  to 
 "  play  his  music  without  his  harp ;  but  now  this  novel  sight 
 "  forces  me  to  change  my  mind,  and  to  account  nothing 
 "  fixed  that  is  seen,  if  it  be  God's  will  to  alter  it.  I  myself 
 "  saw  the  men,  and  heard  them  speak;  and  wondering  at 
 "  the  articulateness  of  the  sound,  I  began  to  inquire  what  its 
 "  organ  was ;  and  distrusting  my  ears,  I  committed  the  de- 
 "  cision  to  my  eyes.  And  opening  their  mouth,  I  perceived 
 "  the  tongue  entirely  gone  from  the  roots.  And  astounded 
 "  I  fell  to  wonder,  not  how  they  could  talk,  biit  how  they 
 "  had  not  died."     He  saw  them  at  Constantinople. 
 
 Procopius  of  Csesarea  w^as  secretary  to  Belisarius,  whom  he 
 accompanied  into  Africa,  Sicily,  and  Italy,  and  to  Constanti- 
 nople, in  the  years  between  527  and  542.  By  Behsarius  he 
 was  employed  in  various  political  matters  of  great  moment, 
 and  was  at  one  time  at  the  head  of  the  commissariat  and  the 
 fleet.  He  seems  to  have  conformed  to  Christianity,  but  Cave 
 observes,  from  his  tone  of  writing,  that  he  was  no  real  be- 
 liever in  it,  nay,  preferred  the  old  Paganism,  though  he  de- 
 spised its  rites  and  ftibles''.     He  wrote  the  History  of  the 
 
 ''  Cave,  Hist.  Liter.  Prncop. 
 
mikacm:  on  the  confessors  mitilatki)  dv  urNNinuc.    ccv 
 
 PiTsijui,  A'andalic,  jind  (Jotliic  W.ir,  of  wliicli  (!il)l)()ii  speaks 
 in  the  following  terms:  "His  facts  arc  collected  tVom  the 
 "  personal  cxjjcricncc  and  free  conversation  of  a  soldier,  a 
 "statesman,  and  a  traveller;  his  style  continnally  aspires, 
 "  and  often  attains,  to  the  merit  of  strength  and  elegance ; 
 "  his  reflections,  more  cs])ecially  in  tlie  speeches  which  he  too 
 "  frequently  inserts,  contain  a  rich  fund  of  political  know- 
 "  ledge ;  and  the  historian,  excited  by  the  generous  ambition 
 "  of  pleasing  and  instructing  posterity,  appears  to  disdain  the 
 "  prejudices  of  the  ])eople,  and  the  flattery  of  courts '."  Such 
 is  Procopius,  and  thus  he  speaks  on  the  subject  of  this  stu- 
 pendous miracle.  "  Ilunneric  became  the  most  savage  and 
 "  iniquitous  of  men  towards  the  African  Christians.  For 
 "  forcing  them  to  Arianize,  whomever  he  found  unwilling 
 "  to  comply,  he  burnt  and  otherwise  put  to  death.  And  of 
 "  many  he  cut  out  the  tongue  as  low  down  as  the  throat'', 
 "  who  even  as  late  as  my  time  were  alive  in  Byzantium  and 
 "  talked  without  any  impediment,  feeling  no  ciiects  whatever 
 "  of  the  punishment.  But  two  of  them,  having  allowed 
 "  themselves  to  hold  converse  with  abandoned  women,  ceased 
 "  to  speak '." 
 
 Our  next  witness  and  of  the  same  date,  is  the  Emperor 
 Justinian,  who  in  an  edict  addressed  to  Archelaus,  Praetorian 
 Prjefect  of  Africa  on  the  subject  of  his  office,  after  Bclisju'ius 
 had  recovered  the  country  to  the  Roman  Empire,  writes  as 
 follows :  "  The  present  mercy,  wliich  Almighty  God  has 
 "  deigned  to  manifest  through  us  for  His  praise  and  His 
 "  name-sake,  exceeds  all  the  wonderful  works  whicli  have 
 "  happened  in  the  w  orld ;  viz.  that  Africa  should  through  us 
 "  recover  in  so  short  a  time  its  liberty,  after  being  in  cap- 
 "  tivity  under  the  \'andals  for  ninety-live  years,  those  ene- 
 "  mies  alike  of  soul  and  body.     For  such  souls  as  could  not 
 
 '   Hist.  ch.  xl.  '    Hell.  Van.l.  i.  10. 
 
 ^  'Air'  avTOv  tpipvfyoi. 
 
CCVl   EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 "  sustain  tlieir  various  tortures  and  punisliments,  by  rebap- 
 "  tizing  they  translated  into  their  own  misbehef ;  and  the 
 "  bodies  of  free  men  they  subjected  to  the  hardships  of  a 
 "  Barbaric  yoke.  Nay  the  very  churches  sacred  to  God 
 "  did  they  defile  with  their  deeds  of  misbelief;  some  they 
 "  turned  into  stables.  We  have  seen  the  venerable  men, 
 "  who,  when  their  tongues  had  been  cut  off  at  the  roots,  yet 
 "  piteously  recounted  their  pains.  Others  after  diverse  tor- 
 "  tures  were  dispersed  through  diverse  provinces,  and  ended 
 "  then-  days  in  exile  ™." 
 
 Count  Marcellinus,  Chancellor  to  Justinian  before  he  came 
 to  the  tlirone,  is  the  fourth  layman  to  whose  testimony  we 
 are  able  to  appeal.  He  too,  as  two  of  the  former,  speaks  as 
 an  eye-witness,  and  the  additional  circumstances  with  Avhich 
 he  commences  seem  to  throw  light  upon  ^Eneas^s  singular 
 account  that  the  Confessors  spoke  "  more  plainly  than  be- 
 "  fore."  "  Through  the  whole  of  Africa,"  he  says  in  his 
 Chronicon,  under  the  date  484,  "  the  cruel  persecution  of 
 "  Hunneric,  King  of  the  Vandals,  was  inflicted  upon  our 
 "  Cathohcs.  For  after  the  expulsion  and  dispersion  of  more 
 "  than  334  Bishops  of  the  orthodox  and  the  shutting  of  their 
 "  churches,  the  flocks  of  the  faithful,  afflicted  by  various 
 "  punishments,  consummated  their  blessed  conflict.  Then  it 
 "  was  that  the  same  King  Hunneric,  ordered  the  tongue  to 
 "  be  cut  out  of  a  Catholic  youth,  who  from  his  birth  had 
 "  lived  without  speech  at  all ;  soon  after  he  spoke,  and  gave 
 "  glory  to  God  with  the  first  sounds  of  his  voice.  In  short, 
 "  I  myself  have  seen  at  Byzantium  a  few  out  of  this  com- 
 "  pany  of  the  faithful,  religious  men,  with  their  tongues 
 "  cut  oflP  and  their  hands  amputated,  speaking  with  perfect 
 "  voice." 
 
 Victor,  Bishop  of  Tonno  in  Africa  Proconsularis,  another 
 
 '»  Cod.  Just.  lib.  i.  tit.  30.  ed.  1553. 
 
MIUACLi:  ox  TIIK  CONFESSORS  MUTILATi:i)  IIY   IIUNNERIC.       CCvii 
 
 contcnipornrv,  iiud  a  strenuous  defender  of  tlio  Triii-Capitula, 
 wliicli  were  condemned  in  the  Fifth  (Ecunicnical  Council,  has 
 left  beliind  him  a  Clironicon  also ;  which  at  tin;  same  date 
 runs  as  follows:  "  Ilunncric,  Kln^  of  the  A'andals,  nrj^inij;  a 
 "  furious  persecution  through  the  whole  of  Africa,  banishes 
 "  to  Tubunujc,  ISIacrinippi,  and  other  parts  of  the  desert, 
 "  not  only  Catholic  Clerks  of  every  order,  bnt  even  Monks 
 "  and  laymen,  to  the  number  of  about  four  thousand ;  and 
 "  makes  Confessors  and  jNIartyrs ;  and  cut  off  the  tongues 
 "  of  the  Confessors,  As  to  which  Confessors,  the  royal  city, 
 "  where  their  bodies  lie,  attests  that  after  their  tongues 
 "  were  cut  out  they  spoke  perfectly  even  to  the  end.  Tlicn 
 "  Ltetus,  Bishop  of  the  Cliurch  of  Neptc,  is  crowned  with 
 "  martyrdom,  &c."  It  is  observable  from  this  statement  that 
 the  miracle  was  recorded  for  the  instruction  of  posterity  at 
 the  place  of  their  burial. 
 
 Lastly,  Pope  Gregory  the  First  thus  speaks  in  his  Dialogues : 
 "  In  the  time  of  Justinian  Augustus  ",  when  the  Arian  per- 
 "  secutiou  raised  by  the  Vandals  against  the  faith  of  Catholics 
 "  was  raging  violently  in  Africa,  some  Bishops,  courageously 
 "  persisting  in  the  defence  of  the  truth,  were  brought  under 
 "  notice.  Whom  the  King  of  the  Vandals,  failing  to  pcr- 
 "  suade  to  his  misbelief  with  words  and  offers,  tliought  he 
 "  could  break  with  torture.  For  when,  in  the  midst  of  their 
 "  defence  of  the  truth,  he  bade  them  be  silent,  but  they 
 "  would  not  bear  the  misbelief  quietly,  lest  it  might  be 
 "  interpreted  as  assent,  breaking  out  into  rage,  he  had  their 
 "  tongues  cut  off"  from  the  roots.  A  wonderful  thing,  and 
 "  known  to  many  senior  persons ;  for  afterwards,  even  with- 
 "  out  tongue,  they  spoke  for  the  defence  of  the  truth,  just 
 "  as  they  had  been  accustomed  before  to  speak  by  means  of 
 "  it.  .  .  .  These  then,  being  fugitives  at  that  time,  canu»  to 
 
 "  This  date  is  a  mi>t<ike  of  St.  Gregory's;  also  he  calls  them  Rishops. 
 
CCVm   EVIDENCE  FOR  PARTICULAR  ALLEGED  MIRACLES. 
 
 "  Constantinople.  At  the  time^  moreover,  that  I  was  myself 
 "  sent  to  the  Emperor  to  conduct  the  business  of  the  Church, 
 "  I  fell  in  with  a  certain  senior,  a  Bishop,  who  attested  that 
 "  he  had  seen  their  mouths  speaking  though  without  tongues, 
 "  so  that  with  open  moviths  they  cried  out,  '  Behold  and  see, 
 "  '  for  we  have  not  tongues  and  we  speak.'  And  it  appeared 
 "  to  those  who  inspected,  as  it  Avas  said,  as  if,  their  tongues 
 "  being  cut  off  from  the  roots,  there  was  a  sort  of  open 
 "  depth  in  their  tliroat,  and  yet  in  that  empty  mouth  the 
 "  words  were  formed  full  and  perfect.  Of  whom  one,  having 
 "  fallen  into  licentiousness,  was  soon  after  deprived  of  the 
 "  gift  of  miracle  °." 
 
 Little  observation  is  necessary  on  evidence  such  as  this. 
 What  is  perhaps  most  striking  in  it,  is  the  variety  of  the  wit- 
 nesses, both  in  their  persons  and  the  details  of  their  tfestimony, 
 together  with  the  consistency  and  unity  of  that  testimony  in 
 all  material  points.  Out  of  the  seven  writers  adduced,  six  are 
 contemporaries;  three,  if  not  four  are  eye-witnesses  of  the 
 miracle ;  one  reports  from  an  eye-witness,  and  one  testifies  to 
 a  permanent  record  at  the  burial  place  of  the  subjects  of  it. 
 All  seven  were  Hving,  or  had  been  staying,  at  one  or  other  of 
 the  two  places  which  are  mentioned  as  their  abode.  One  is 
 a  Pope ;  a  second  a  Catholic  Bishop ;  a  third  a  Bishop  of  a 
 schismatical  party ;  a  fourth  an  Emperor ;  a  fifth  a  soldier,  a 
 pohtician,  and  a  suspected  infidel;  a  sixth  a  statesman  and 
 courtier ;  a  seventh  a  rhetorician  and  philosopher.  "  He  cut 
 "  out  the  tongues  by  the  roots,"  says  Victor,  Bishop  of  Vite ; 
 "  I  perceived  the  tongue  entirely  gone  by  the  roots,"  says 
 ^neas ;  "  as  low  down  as  the  throat,"  says  Procopius ;  "  at 
 "  the  roots,"  say  Justinian  and  St.  Gregory.  "  He  spoke 
 "  Hke  an  educated  man  without  impediment,"  says  Victor  of 
 Vite ;  with  "  articulateness,"  says  ^Eneas,  "  better  than  be- 
 
 "  Dial.  iii.  32. 
 
MlUACLi:  ON   THE   CONFESSORS   MUTILATED   IJY    HUNNERIt.     CCIX 
 
 "  fore ;"  "  they  talked  without  any  impcdiraent,"  says  Pro- 
 copius;  "speaking  with  perfect  voice,"  says  MarccUinus; 
 "  tlicy  spoke  perfectly  even  to  the  end,"  says  the  second 
 Victor ;  "  the  M'ords  were  formed  full  and  perfect,"  says 
 St.  Gregory. 
 
 One  of  the  striking  points  then  in  this  miracle,  as  contained 
 in  the  foregoing  evidence,  is  obviously  its  completeness.  We 
 know  that  even  deaf  and  dumb  persons  can  be  made  in  some 
 sense  to  utter  words ;  and  there  may  be  attempts  far  su- 
 perior to  theirs,  yet  wanting  in  that  ease  and  precision 
 which  ehai'acterize  the  ordinary  gift  of  speech.  But  the 
 articulateness,  nay,  the  educated  accent  of  these  Confessors 
 is  especially  insisted  on  in  the  testimony.  "  A  cui'e  left  thus 
 "  imperfect,"  says  Douglas,  speaking  of  a  Jansenist  mi- 
 racle, "  has  but  little  pretension  to  be  looked  upon  as  mira- 
 "  culous ;  because  its  being  so  imperfect,  naturally  points  out 
 "  a  failure  of  power  in  the  cause  which  brought  it  about  ^." 
 Whatever  be  the  truth  of  this  position,  it  cannot  be  applied 
 to  the  miracle  under  review. 
 
 The  number  on  which  it  was  wrought  is  another  most  im- 
 portant circumstance,  distinguishing  this  history  from  others 
 of  a  miraculous  character.  It  both  increases  opportunities 
 for  testimony,  and  it  prevents  the  interposition  of  what  is 
 commonly  called  chance,  wliich  could  not  operate  upon  many 
 persons  at  once  in  one  and  the  same  way.  This  is  the  proper 
 answer  to  Middleton's  objection  that  cases  ai'c  on  record  of 
 speech  without  a  tongue,  when  no  special  intervention  of 
 Prondence  could  be  supposed.  Not  to  say  that  a  person  born 
 without  tongue,  as  in  the  instance  to  which  he  refers,  may 
 more  easily  be  supposed  to  have  found  a  compensation  for  lior 
 defect  by  a  natural  provision  or  guidance,  than  men  who  had 
 ever  spoken  by  the  ordinary  organ  till  they  came  suddenly  to 
 
 P  Page  111. 
 
 o 
 
CCX    EVIDENXE  FOR  PARTICULAR  ALLEGED  MIRACLES, 
 
 lose  it.  "  If  we  sliould  allow  after  aH,"  says  he,  "  that  the 
 "  tongues  of  these  Confessors  were  cut  away  to  the  very 
 "  roots,  what  will  the  learned  Doctor  [Berriman]  say  if  this 
 "  boasted  miracle,  which  he  so  strenuously  defends,  should  be 
 "  found  at  last  to  be  no  miracle  at  all  ?  The  tongue,  indeed, 
 "  has  generally  been  considered,  as  absolutely  necessary  to 
 "  the  use  of  speech ;  so  that  to  hear  men  talk  without  it, 
 "  miffhi  easily  pass  for  a  miracle  in  that  credulous  age^.'^ 
 And  then  he  mentions  the  case  of  "  a  girl,  born  \\ithout  a 
 "  tongue,  who  yet  talked  as  distinctly  and  easily,  as  if  she 
 "  had  enjoyed  the  full  benefit  of  that  organ,"  according  to 
 the  report  of  a  French  physician  who  had  carefully  examined 
 her  mouth  and  throat,  and  who  refers  at  the  same  time  to 
 another  instance  published  about  eighty  years  before,  of  a  boy 
 who  at  the  age  of  eight  or  nine  years  lost  his  tongue  by  an 
 iilcer  after  the  small-pox,  yet  retained  his  speech, — whether 
 as  perfectly  as  before,  does  not  appear.  Now  taking  these 
 instances  at  their  greatest  force,  does  he  mean  to  say  that 
 if  a  certain  number  of  men  lost  their  tongues  at  the  com- 
 mand of  a  tyrant  for  the  sake  of  their  religion,  and  then 
 spoke  as  plainly  as  before,  nay,  if  only  one  person  was  so 
 mutilated  and  so  gifted,  it  would  not  be  a  miracle  ?  if  not,  Avhy 
 does  he  not  believe  the  history  of  these  Confessors  ?  At  least 
 he  might  believe  that  some  of  them  had  the  gift  of  speech 
 continued  to  them,  though  the  numbers  be  an  exaggeration. 
 It  is  his  canon,  as  Douglas  assures  us,  that  while  the  history 
 of  miracles  is  "  to  be  suspected  always  of  course,  without  the 
 "  strongest  evidence  to  confirm  it,"  the  history  of  common 
 events  is  "  to  be  admitted  of  course,  without  as  strong  reason 
 '^  to  suspect  it  ^"  Now  here  all  the  reason  or  evidence  is  on 
 the  side  of  believing ;  yet  he  does  not  believe  it ;  why  ? 
 simply  because,  as  common  sense  tells  us,  and  as  he  feels,  it 
 
 1  Page  184.  "■  Criterion,  p.  26.  \id.  supr.  p.  Ixx. 
 
MIRACLE  0\   THE  CONFESSORS  MUTII-ATEO   HY    HUNNERIC.     CCXl 
 
 it  a  miraculous  ston'.  It  is  far  more  dilTicult  to  believe  that 
 a  number  of  men  were  forbidden  to  profess  ortliodoxy,  did 
 oontiuue  to  profess  it,  were  brought  into  the  forum,  had  their 
 tongues  cut  out  from  the  roots,  sm'vivcd  it,  and  spoke  ever 
 afterwards  as  they  did  before,  ivithout  a  miracle,  than  ivith  it. 
 But  INIiddleton  would  secure  two  weapons  at  once  for  liis 
 warfare  against  the  claims  of  the  Catholic  Church : — it  is  a 
 miracle,  and  therefore  it  is  incredible  as  a  fact;  it  is  not  a 
 miracle,  and  therefore  it  is  irrelevant  as  an  argument. 
 
 Another  remarkable  peculiarity  of  this  rau-aclc  is  what  may 
 be  called  its  entireness ;  by  which  I  mean  that  it  carried  its 
 wliole  case  with  it  to  eveiy  beholder.  When  a  blind  man 
 lias  been  restored  to  sight,  there  must  be  one  ^vitness  to  prove 
 he  has  been  blind  and  another  that  he  now  sees ;  when  a  cure 
 has  been  eflfected,  we  need  a  third  to  assiire  us  that  no 
 medicines  were  administered  to  the  subject  of  it;  but  here 
 the  miracle  is  condensed  in  the  fact,  that  there  is  no  tongue 
 and  yet  a  voice.  The  function  of  Avitnessing  is  far  nai'rower 
 imd  more  definite,  yet  more  perfect,  than  in  other  cases. 
 
 A  fiuther  characteristic  of  this  miracle  is  its  permanence ; 
 and  in  this  respect  it  throws  light  upon  a  remark  made  in  a 
 former  page  to  account  for  the  deficiency  of  evidence  which 
 generally  attaches  to  the  Ecclesiastical  miracles.  It  was 
 there  observed  that  they  commonly  took  place  without  notice 
 beforehand,  and  left  no  trace  after  them ;  and  we  could  not 
 have  better  or  fuller  testimony  than  what  happened  to  be 
 found  on  the  spot  where  they  occm-red  *.  The  instance 
 before  us,  however,  being  of  a  permanent  character,  and  car- 
 rying its  miraculousness  in  the  very  sight  of  it,  admitted  of 
 l)cing  witnessed  in  a  higher  way,  and  so  it  is.  Supposing 
 the  miracles  of  St.  Gregory  Thaumaturgus  or  St.  Martin  to 
 have  had  the  advantage  of  similar  publicity,  from  the  mis- 
 
 *  Page  c. 
 
CCXn       EVIDENCE   FOB  PARTICULAR  ALLEGED  MIRACLES. 
 
 statement  and  exaggerationj  which  at  present  prejudice  them, 
 they  would  certainly  have  been  disengaged ;  are  we  sure  they 
 would  not  have  gained  instead  a  body  of  testimony  to  their 
 substantial  truth  ? 
 
 It  may  be  thought  a  drawback  on  this  miracle  that  it  pro- 
 duced no  impression  on  the  brutal  Prince  who  was  the 
 occasion  of  it.  He  continued  the  persecution.  Yet  it  must 
 be  recollectedj  that  his  death  followed  in  no  long  time ;  and 
 that,  under  that  horrible  and  loathsome  infliction,  with  which 
 it  has  in  other  cases  pleased  the  Almighty  to  visit  those  who 
 have  used  their  power,  committed  to  them  by  Him,  in  cruelties 
 towards  His  Church. 
 
 And  now  after  considering  this  miracle,  or  that  of  the 
 recovery  of  the  blind  Severus  by  the  relics,  mentioned  next 
 before  it,  or  the  death  of  Arius,  how  unreal  does  the  remark 
 appear  with  which  Douglas  concludes  his  review  of  the  alleged 
 miracles  of  the  first  ages  !  "  I  shall  only  add,"  he  says,  "  that 
 "  if  ever  there  were  any  accounts  of  miracles,  which  passed 
 "  current  without  being  examined  into  at  the  first  publication, 
 "  and  which  consequently  will  not  bear  the  test  of  the 
 "  third  rule  which  I  laid  down  in  this  Treatise,  this  may  be 
 "  affirmed  of  the  miracles  recorded  by  writers  of  the  fourth 
 "  and  fifth  ages,  when  Christianity,  now  freed  from  the  terrors 
 "  of  persecution,  and  aided  by  civil  magistrates,  began  to  be 
 "  corrupted  by  its  credulous  or  ill-designing  professors,  and 
 "  the  foundation  was  laid  of  those  inventions,  which  have 
 "  gathered  like  a  snow-ball,  in  every  succeeding  age  of  super- 
 "  stitious  ignorance,  till  at  last  the  sunshine  of  the  Reforma- 
 "  tion  began  to  melt  the  monstrous  heap  ^."  Surely,  if  there 
 are  miracles  prominent  above  others  in  those  times,  in  that 
 number  are  the  three  which  I  have  just  specified ;  they  are 
 great  in  themselves  and  in  their  fame.     What  then  is  meant 
 
 '  raa;e  239. 
 
MIKACI.i:  ON  THE  CONFESSORS  MUTILATED  BY  UUNNEllIC.    CCXIU 
 
 by  saying  tliat  in  Arius's  death  the  Church  Avas  "  aided  by 
 "  the  civil  magistrate  ? "  or  that  slic  was  "  freed  from  the 
 "  terrors  of  persecution"  when  Severus  was  restored  to  sight? 
 or  that  the  report  of  tlie  power  of  speaking  given  to  Rc- 
 paratus  and  his  brethren  "  passed  current  without  being 
 examined  into?"  Ikit  if  these  are  true,  wliy  sliould  not 
 others  be  true  also,  wliethcr  at  this  day  they  have  cWdence 
 sufBcicnt  for  our  connction  or  not?  That  superstition  and 
 imposture  accompanied  the  ci\il  establishment  of  Christianity 
 all  will  allow  " ;  but  they  could  but  obscure, — they  could  not 
 reverse  or  uiulo, — and  why  should  they  prejudice  ? — the  true 
 work  of  God  in  His  Church,  of  which  they  were  but  the 
 mockeiT. 
 
 CONCLUSION. 
 
 Much  stress  has  been  laid  throughout  this  Essay  on  the 
 differences  existing  between  the  miracles  recorded  in  Scripture, 
 and  those  wbich  are  found  in  Ecclesiastical  history;  but  from 
 what  has  come  before  us  in  the  course  of  it,  it  would  seem  that 
 those  differences  are  for  the  most  part  merely  such  as  neces- 
 sarily attend  the  introduction  of  a  religion  to  the  world  com- 
 pared with  its  subsequent  course,  the  miraculous  Agency  itself 
 being  for  the  most  part  the  same  throughout.  For  instance, 
 the  miracles  of  Scripture  are  wrought  by  persons  conscious 
 of  their  power  and  of  their  exercise  of  it ;  for  these  persons  arc 
 the  very  heralds  of  iUmighty  God,  whom  He  has  commis- 
 sioned, whom  He  has  instructed,  and  whom  He  has  gifted 
 for  their  work.  The  Scripture  miracles  arc  wrought  as 
 evidence  of  revealed  truth,  because  they  arc  wrought  before 
 
 "  E.  g.  vid.  \\  2H.  iiifr. 
 
CCXIV  CONCLUSION. 
 
 that  truth  had  as  yet  been  received.  They  are  grave  and 
 simple  in  their  circumstances^  because  they  are  wrought  by 
 persons  who  know  their  gift^  and,  as  being  under  immediate 
 Di^dne  direction,  use  it  without  alloy  of  human  infirmity  or 
 personal  peculiarity.  They  are  definite  and  certain,  drawn 
 out  in  an  orderly  form,  and  finished  in  their  parts,  because 
 they  were  found  in  that  authoritative  Document  which  was 
 intended  by  God's  Providence  to  be  the  pattern  of  His 
 deahngs  and  the  rule  of  our  thoughts  and  actions.  They  are 
 undeniably  of  a  supernatural  character,  not  only  because  it  is 
 natural  that  the  most  cogent  miracles  should  be  wrought  in 
 the  beginning  of  the  Dispensation,  but  because  the  Sacred 
 Writers  have  been  guided  to  put  into  the  foregrovmd  those 
 works  of  power  which  are  the  clearest  tokenS  of  a  Divine 
 Presence,  and  to  throw  the  rest  into  the  distance.  They 
 have  no  marks  of  exaggeration  about  them,  and  are  none  of 
 them  false  or  suspicious,  because  Inspiration  had  dispersed  the 
 mists  of  popular  error,  and  the  colouring  of  individual  feel- 
 ing, and  has  enabled  the  writers  to  set  down  what  took 
 place  and  nothing  else.  But  when  once  Inspiration  was 
 ■svithdrawn,  whether  as  regards  those  who  wrought  or  those 
 who  recorded,  then  a  Power  which  henceforth  was  mysterious 
 and  inscrutaijle  in  operation,  became  doubly  obscure  in  re- 
 port ;  and  fiction  in  the  testimony  was  made  to  compensate 
 for  incompleteness  in  the  manifestation. 
 
 In  conclusion  I  will  but  observe,  what,  indeed,  is  very 
 obvious,  but  still  may  reqiiire  a  distinct  acknowledgment, 
 that  the  view  here  taken  of  the  primitive  miracles  is  appli- 
 cable in  defence  of  those  of  the  medieval  period  also.  If  the 
 occurrence  of  miraculous  interpositions  depends  upon  the 
 presence  of  the  Catholic  Church,  and  if  that  Church  is  to 
 remain  on  earth  until  the  end  of  the  Avorld,  it  follows  of 
 course,   that   what  will  be  vouchsafed   to  Christians   at  all 
 
CONCLUSION.  CCXV 
 
 times,  was  ^•ouchsafcd  to  them  in  tlie  middle  age  inclusively. 
 Whether  this  or  that  alleged  miracle  be  in  fact  what  it  pro- 
 fesses to  be,  must  be  determined,  as  in  the  instances  ab'cady 
 taken,  b}-  the  particuhu*  case ;  but  it  stands  to  reason,  that, 
 where  the  views  and  representations  draAvn  out  in  the  f(L)rc- 
 going  pages  arc  admitted,  no  prejudice  will  attend  the 
 medieval  miracles  at  first  hearing,  though  no  distinct  opinion 
 can  be  formed  about  them  before  examination. 
 
 On  the  other  hand,  I  am  quite  prepared  to  find  those  views 
 themselves  condemned  by  many  readers  as  sidjtle  and  so- 
 j)liistical.  This  is  ever  the  language  men  use  concerning  the 
 .arguments  of  others,  when  they  dissent  from  their  first  jjHji- 
 ciples, — which  take  them  by  surprise,  and  which  they  ha\c 
 not  mastered. 
 
Additional  Note  on  Page  clvii. 
 
 The  limits  of  the  page  did  not  allow  me  in  note  g,  p.  clvii,  to  add 
 what  seemed  to  myself  the  most  likely  interpretation  of  St.  Luke's  state- 
 ment of  our  Lord's  leading  His  Apostles  as  far  as  Bethany  before  He 
 ascended.  The  seeming  inconsistency  in  the  statements,  that  Bethany,  (as 
 in  the  Gospel,)  and  that  Olivet,  (as  in  the  Acts,)  was  the  place  of  our 
 Lord's  ascension  has  before  now  been  urged  against  the  sacred  writer  by 
 infidels,  but  with  such  objectors  we  are  not  here  concerned.  For  the  be- 
 liever perhaps  it  will  suffice  to  compare  the  passage  in  St.  Luke's  Gosj)el 
 with  the  termination  of  St.  Mark's,  where  it  is  said,  "  Afterwards,"  that  is, 
 on  the  evening  of  the  day  of  the  Resurrection,  our  Lord  "  appeared  unto  the 
 "  Eleven  as  they  sat  at  meat ;  .  .  .  aiid  said  unto  them.  Go  ye  into  all  the 
 "  world,  &c.  ...  so  then  after  the  Lord  had  spoken  unto  them,  He  was 
 "  received  up  into  heaven."  It  may  be  argued  then,  that  as  St.  Mark,  in 
 spite  of  the  sequence  of  these  words,  does  not  fix  the  date  of  the  Ascension 
 upon  Easter-day,  neither  does  St.  Luke,  by  saying  that  Christ  "  led  out 
 "  His  disciples  as  far  as  Bethany  and  blessed  them,  and,  ivhile  He 
 "  blessed  them,  was  parted  from  them,"  fix  the  place  of  the  Ascension  at 
 Bethany.  Nay  the  same  argument  may  be  drawn  from  the  very  passage 
 in  St.  Luke,  which  on  the  face  of  it  certainly  speaks  as  if  our  Lord  ascended 
 tvheii  He  appeared  to  the  Eleven  on  the  evening  of  the  day  of  the  Resur- 
 rection. And  the  explanation  of  both  statements  is  the  confessedly  abrupt 
 and  elliptical  style  of  the  sacred  historians,  who  single  out  certain  de- 
 tached points  in  the  continuous  series  of  events  through  which  the  action 
 of  the  history  moved  when  it  really  occuiTed,  and  combine  them  for  such 
 purjjoses  as  seemed  good  to  Him  who  inspired  them.  Instances  of  this 
 pecidiarity  abound  both  in  the  Old  and  New  Testament,  and  impart  to 
 the  sacred  text  that  ecclesiastical  or  mythical  character,  which  is  so  solemn 
 and  elevating,  yet  so  unsatisfactory  to  the  more  intellectual  critic.  Thus 
 understood,  St.  Luke  must  be  taken  to  say  in  the  Gospel,  that  our  Lord 
 took  the  disciples  as  far  as  Bethany,  and  next,  that  He  ascended ;  omitting 
 the  intermediate  fact  which  he  supplies  in  the  Acts,  that  after  visiting  that 
 spot  so  dear  to  Him  during  His  ministry.  He  came  back  to  the  place 
 whence  He  had  seen  the  city  and  wept  over  it,  and  thence  ascended. 
 And  perhaps  St.  Luke's  expression,  "  as  far  as  Bethany,"  is  intended  to 
 express  the  extent  of  circuit  or  visitation  of  beloved  places,  through  which 
 He  passed  scattering  blessings,  ere  He  departed. 
 
 It  is  remarkable  that  the  Bourdeaux  Pilgrim,  A.  D.  333,  vid.  Wesseling 
 Itinerarium,  p.  589 — 596,  whose  silence  about  the  Cross  is  sometimes 
 brought  in  corroboration  of  Eusebius's  silence  above  noticed,  vid.  Gibbon, 
 Hist.  ch.  23.  note  64,  is  silent  also  about  the  place  of  Ascension,  and 
 St.  Helena's  church  there,  though  no  one  denies  this  part  of  St.  Helena's 
 history.  Vid.  Euseb.  V.  Const,  iii.  42,  43.  So  unsafe  is  it  to  argue  from 
 a  negative. 
 
 ERRATUM. 
 
 Tlie  notes  in  page  cxli  are  wrongly  placed. 
 
 y 
 
 y 
 
 1  f  y 
 
 >   should  be   <    z 
 
COIVTENTS  OF  THE   VOLUME. 
 
 THE  EIGHTEENTH  BOOK. 
 
 Pnpe 
 
 I.  Council  of  Constantinople    2 
 
 II.  Death  of  St.  Meletius  4 
 
 III.  Election  of  Flavian  H 
 
 IV.  Retreat  of  St.  Gregory H 
 
 V.  Ordination  of  Nectarius  II 
 
 VI.  The  Creed  of  Constantinople 13 
 
 VII.  Canons  relating  to  the  Hierarchy    1.5 
 
 VIII.  OtherCanons 17 
 
 IX.  Laws  in  favour  of  tlie  Church 20 
 
 X.  Council  of  Aquileia 24 
 
 XI.  Acts  of  the  Council  of  Aquileia 27 
 
 XII.  Eternity  of  the  Son  of  God 28 
 
 XIII.  Divinity  of  the  Son  of  God 30 
 
 XIV.  Equality  of  the  Son  of  God 33 
 
 XV.  Condemnation  of  Palladius  and  Secundianus    3f> 
 
 XVI.  Letters  of  the  Council  of  Aquileia 37 
 
 XVII.  Another  Italian  Council  40 
 
 XVIII.  The  Second  Council  of  Constantinople 42 
 
 XIX.  Council  at  Rome  45 
 
 XX.  St.  Jerome  at  Rome 4fi 
 
 XXI.  Saint  Paula    4S 
 
 XXII.   Letters  of  Damasus  against  Apollinaris .51 
 
 XXIII.  Treatise  of  St.  Ambrose  on  the  Incarnation  53 
 
 XXIV.  Letters  of  St.  Gregory  Nazianzus  to  Cledonius    55 
 
 XXV.  Eulalins  Bishop  of  Nazianzus    59 
 
 XXVI.  Third  Council  of  Coustiintinople  under  Theodosius 61 
 
 XXV^II.  Laws  against  heretics   H3 
 
 XXVIII.   Death  of  Gratian  ;  Maximus  Emperor  H4 
 
 XXIX.  The  prosecutions  of  Ithacius  66 
 
 XXX.  Priscillian  put  to  death     68 
 
 XXXI.  Remonstrance  of  Symmachus 70 
 
 XXXII.  Answer  of  St.  Ambrose 72 
 
 XXXIII.  Death  of  St.  Damasus.     St.  Siricius,  Pope    74 
 
 XXXIV.  Decretal  of  St.  Siricius 76 
 
 XXXV.   Rules  concerning  Ordination   70 
 
 XXXVI.  St.  Jerome's  return  into  Palestine   81 
 
 P 
 
CCXVIU  CONTENTS  OF  THE  VOLUME. 
 
 Page 
 
 XXXVII.  The  travels  of  St.  Paula  83 
 
 XXXVIII.  The  Persecution  of  idolatry  by  Theodosius 85 
 
 XXXIX.  St.  Marcellus  of  Apameia 86 
 
 XL.  Rescript  concerning  the  Luciferians 88 
 
 XLI.  Justina  persecutes  St.  Ambrose 89 
 
 XLII.  Continuation  of  the  persecution  92 
 
 XLIII.  Law  in  favour  of  the  Arians 95 
 
 XLIV.  St.  Ambrose's  Remonstrance 97 
 
 XLV.  His  Sermon  against  Auxentius    99 
 
 XLVI.  The  singing  of  hymns  103 
 
 XLVII.  The  relics  of  St.  Gervasius  and  St.  Protasius 103 
 
 ^   XLVIII.  Beginning  of  St.  Augustine's  history 107 
 
 XLIX.  Augustine  becomes  a  Manichee   108 
 
 L.  Augustine  becomes  disgusted  with  the  Manichees 109 
 
 LI.  Augustine  at  Milan   Ill 
 
 LII.  Conversion  of  St.  Augustine 114 
 
 LIII.  The  first  works  of  St.  Augustine 116 
 
 LIV.  St.  Ambrose's  treatise  on  Mysteries 119 
 
 LV.  St.  Cyril's  catechetical  discourses 120 
 
 LVI.  Death  of  St.  Mounica  123 
 
 LVII.  The  second  embassy  of  St.  Ambrose  to  Maximus 125 
 
 LVIII.  St.  Martin  at  the  table  of  Maximus    1 28 
 
 LIX.  St.  Martin  communicates  with  the  Ithacians 129 
 
 THE  NINETEENTH  BOOK. 
 
 I.  Sedition  at  Antioch   134 
 
 II.  Homilies  of  St.  Chrysostom  to  the  people  of  Antioch  ...  135 
 
 III.  Arrival  of  the  Imperial  Commissioners   138 
 
 IV.  The  Monks  afford  help  to  Antioch  139 
 
 V.  Flavian  at  Constantinople 142 
 
 VI.  Theodosius  pardons  the  inhabitants  of  Antioch 145 
 
 VIL  St.  Chrysostom  146 
 
 VIII.  Defence  of  the  Monastic  Life  148 
 
 IX.  Other  works  of  St.  Chiysostom 151 
 
 X.  Maximus  in  Italy  ; 154 
 
 XL  Conclusion  of  the  History  of  St.  Gregory  of  Nazianzus  ...  155 
 
 XII.  Prophecy  of  St.  John  of  Egypt  157 
 
 XIII.  Defeat  and  death  of  Maximus 158 
 
 XIV.  A  synagogue  burnt  in  the  East 160 
 
 XV.  Firmness  of  St.  Ambrose 164 
 
 XVI.  The  Manichees  at  Rome  166 
 
 XVII.  The  writings  of  St.  Augustine.     Manners  of  the  Church  167 
 
 XVIIL  Manners  of  the  Manichees  170 
 
 XIX.  Condemnation  of  Jovinian  172 
 
 XX.  Massacre  at  Thessalonica 174 
 
 XXI.  Penance  of  Theodosius 176 
 
CONTENTS  OF  TlIK    VOLIAIE.  CCXIX 
 
 Page 
 
 XXII.  Discipline  of  Penance  in  the  West 180 
 
 XXIII.  Suppression  of  the  Penitentiary  Priest  at  Constantinople  183 
 
 XXIV.  Laws  eontorning  Deaconesses  and  Monks 185 
 
 XXV.  Heresy  of  the  Massalians 18(» 
 
 XXVI.  Their  condemnation  189 
 
 XXVII.  Schism  at  Antioch.     Council  of  Capua  U>I 
 
 XXVIII.  Pagan  sedition  at  Alexandria  194 
 
 XXIX.  Destruction  of  the  temple  of  Serapis 197 
 
 XXX.  Overthrow  of  Idolatry  in  Egypt 1J»!> 
 
 XXXI.   Monasteries  of  Canopus   202 
 
 XXXII.   State  of  the  West 204 
 
 XXXIII     Death  of  Valeiitinian.     Eugenius,  Emperor  20(i 
 
 XXXIV.  Theodosius  prepares  for  war 209 
 
 XXXV.  Division  among  the  heretics 211 
 
 XXXVI.   Heresy  of  the  Aerians  212 
 
 XXXVII.  Retreat  of  St.  Augu.stine  213 
 
 XXXVIII.  St.  Augustine  ordained  Priest  213 
 
 XXXIX.  Conference  with  Fortuuatus.     First  day 218 
 
 XL.  Second  day 222 
 
 XLI.  St.  Augustine's  letter  to  Aurelius  on  the  Agapae 223 
 
 XLII.  Writings  of  St.  Jerome  against  Jovinian    22<> 
 
 XLIII.  Ordination  of  Paulinianus   228 
 
 XLIV.  Letter  of  St.  Epiphanius  to  John  of  Jerusalem 229 
 
 XLV.  Letters  of  St.  Jerome  against  John 233 
 
 XLVL  Voyage  of  Palladius 237 
 
 XLVII.  War  of  Theodosius  against  Eugenius 238 
 
 XLVIII.  St.  Ambrose  at  Bologna  and  Florence 240 
 
 XLIX.  Victory  of  Theodosius  242 
 
 L.  Clemency  of  Theodosius 245 
 
 LI.  Council  at  Constantinople 247 
 
 LII.  Canonical  Epistle  of  St.  Gregory  of  Nyssa 248 
 
 LIII.  The  Donatists 2.50 
 
 LIV.  Schism  of  Maximianus 252 
 
 LV.  Friendship  of  St.  Augustine  and  St.  Paulinus  253 
 
 LVL  Letter  of  St.  Jerome  to  St.  Paulinus   253 
 
 LVII.  Retreat  of  St.  Paulinus 237 
 
 LVIII.  Death  of  the  Emperor  Theodosius 239 
 
 LIX.  Character  of  Theodosius  2(51 
 
 LX.  Anieius  Prolnis  and  his  family 2i»3 
 
 THE  TWENTIETH  BOOK. 
 
 I.  Retreat  of  St.  Arsenius 266 
 
 II.  Virtues  of  St.  Arsenius 2(57 
 
 III.  Cassian  in  Egypt     Chseremon,  Xesteros,  and  Joseph  ...  270 
 
 IV.  Pynufius 274 
 
 V.   Piammon  and  John  275 
 
CCXX  CONTENTS  OF  THE  VOLUME. 
 
 Page 
 
 VI.  Theoiias  and  Abraham 278 
 
 VII.  Cassian  at  Scetis    281 
 
 VIII.  Life  of  tlie  Monks  of  Egypt    283 
 
 IX.  Number  of  the  monasteries  in  Egypt 286 
 
 X.  The  Destruction  of  Heresies 290 
 
 XI.  St.  Augustine  preaches  against  the  Agapae 291 
 
 XII.  St.  Austin,  Bishop  of  Hippo 294 
 
 XIII.  The  Relics  of  St.  Nazarius  and  St.  Celsus 296 
 
 XIV.  St.  Gaudeutius,  Bishop  of  Brixia  or  Brescia  298 
 
 XV.  St.  Ambrose  saves  certain  condemned  criminals 301 
 
 XVI.  Remarkable  decisions  of  St.  Ambrose 302 
 
 XVII.  Care  of  St.  Ambrose  for  his  Clergy 304 
 
 XVIII.  His  letter  to  the  Church  of  Vercellae  306 
 
 XIX.  Reputation  of  St.  Ambrose 307 
 
 XX.  Miracles  of  St.  Ambrose  308 
 
 XXI.  Death  of  St.  Ambrose  310 
 
 XXII.  The  Martyrs  of  Anaunia 312 
 
 XXIII.  Labours  of  St.  Austin  314 
 
 XXIV.  Third  Council  of  Carthage  316 
 
 XXV.  On  ecclesiastical  judgments 319 
 
 XXVI.  Other  Canons 320 
 
 XXVII.  St.  Chrysostom,  Bishop  of  Constantinople 322 
 
 XXVIII.  Laws  in  favour  of  the  Church 324 
 
 XXIX.  Warof  Gildo 325 
 
 XXX.  St.  Augustine's  conference  with  Glorius 327 
 
 XXXT.  Conference  with  Fortunius   329 
 
 XXXIL  Fourth  Council  of  Carthage 331 
 
 XXXIII.  Continuation  of  the  Canons  of  Carthage    334 
 
 XXXIV.  Manual  labour 336 
 
 XXXV.  The  Arbitrations  of  the  Bishops  338 
 
 XXXVI.  Laws  against  sanctuary 339 
 
 XXXVII.  Fall  of  Eutropius  340 
 
 XXXVIII.  St.  Chrysostom  reforms  his  clergy    342 
 
 XXXIX.  St.  Chrysostom's  care  of  the  poor 344 
 
 XL.   His  instructions  to  the  people  34o 
 
 XLI.  Care  of  St.  Chrysostom  for  other  Churches 347 
 
 XLII.  Laws  against  Idolatry   348 
 
 XLIII.  Fifth  Council  of  Carthage    349 
 
 XLIV.  Writings  of  St.  Augustine 361 
 
 XLV.  Letters  to  Januarius 353 
 
 ^     XLVI.  Books  against  Pannenian 356 
 
 ^   XLVII.  Books  on  Baptism 358 
 
 XLVIII.  First  Council  of  Toledo 362 
 
 XLIX.   Death  of  St.  Martin 365 
 
 L.  Origen  translated  by  Ruffinus  366 
 
 LI.  St.  Jerome  writes  against  Ruffinus  368 
 
 LII.  Ruffinus  condemned  at  Rome  370 
 
CONTENTS  OF  THE  EIGHTEENTH  IU)()K. 
 
 I.  Tlie  Council  of  Constantinople. 
 
 I I.  Tlie  death  of  St.  Meletius. 
 
 I II.  The  election  of  Flavian. 
 
 I V.  Retreat  of  St.  Gregory  Nazianzcn. 
 ^'.  The  Ordination  of  Nectarius. 
 
 \'I.  The  Creed  of  Constantinoi)lc. 
 
 \'  I  r.   Canons  concerning  the  Hierarchy. 
 
 \  111.  Other  Canons. 
 
 1  X.    Laws  in  favour  of  the  Church. 
 
 X.  The  Council  of  Aquileia. 
 
 XI.  Acts  of  the  Coiuicil. 
 
 XII.  Eternity  of  the  Son  of  God. 
 Mil.  Divinity  of  the  Son  of  God. 
 X  n'.   Ecjuality  of  the  Son  of  God. 
 
 XV.  The   Condemnation  of  Palladius 
 and  Secundianus. 
 
 XVI.  The  Letters  of  the  Council  of 
 Aquileia. 
 
 XVII.  Another  Italian  Council. 
 
 XVIII.  The  Second  Council  of  Con- 
 stantinople. 
 
 XIX.  The  Council  of  Rome. 
 
 XX.  St.  Jerome  at  Rome. 
 
 XXI.  St.  Paula. 
 
 XXII.  The      Letters      of     Damasus 
 against  Apollinaris. 
 
 XXII  I.  Treatise  on  the  Incarnation,  hy 
 St.  Ambrose. 
 
 XXIV.  St.  Gregory  Nazianzen's  Epis- 
 tles to  Cledonius. 
 
 XXV.  Eulalius  Bishop  of  Nazianzus. 
 
 XXVI.  The   Third    Council   of  Con- 
 stantinople under  Theodosius. 
 
 XXVII.  Laws  against  Heretics. 
 
 XXVIII.  The     death    of     Gratian— 
 Maximus,  Emperor. 
 
 XXIX.  The  prosecutions  of  Ithacius. 
 
 XXX.  Priscillian  put  to  death. 
 
 XXXI.  Remonstrance  of  Symmachus. 
 
 XXXI I.  Reply  of  St.  Ambrose. 
 
 XXXIII.  The  death  of  St.  Damasu.s. 
 — St.  Siricius,  Pope. 
 
 XXXIV.  Decretal  of  St.  Siricius. 
 
 XXXV.  Rules  concerning  Ordinations. 
 
 XXXVI.  St.  Jerome's  return  into 
 Palestine. 
 
 XXXVII.  The  travels  of  St.  Paula. 
 
 XXXVIII.  The  persecution  of  Idolatry 
 by  Theodosius. 
 
 XXXI.X.   St.  Marcellus  of  Apanieia. 
 
 XL.  Rescript  concerning  the  Lueife- 
 rians. 
 
 XLI.  Justina  persecutes  St.  Ambrose. 
 
 XLII.  The  continuance  of  that  perse- 
 cution. 
 
 XLIII.   Law  in  favour  of  the  Arians. 
 
 XLIV.  St.  Ambrose's  Remonstrance. 
 
 XLV.    His  Sennon  against  Auxentius. 
 
 XLVI.   The  singing  of  Hymns. 
 
 XL VI I.  Relics  of  St.  Gervasius  and 
 St.  Protasius. 
 
 XLVI  1 1.  Beginning  of  St  Augustine's 
 history. 
 
 XLIX.    He  becomes  a  Manichee. 
 
 L.   He  becomes  disgusted  with  them. 
 
 LI.   St.  Augustine  at  Milan. 
 
 LI  I.   His  Conversion. 
 
 LIII.   His  first  writings. 
 
 LIV.  St.  Ambrose's  Treatise  of  Mys- 
 teries. 
 
 LV.  The  Catechetical  Discourses  of 
 St.  Cyril. 
 
 LVI.  The  death  of  St.  Monica. 
 
 LA'II.  The  second  Embassy  of 
 St.  .\mbrose  to  Maximus. 
 
 LVI  1 1.   St.  Martin  at  Maximus"  table. 
 
 LIX.  St.  Martin  communicates  with 
 the  Ithacians. 
 
ECCLESIASTICAL   HISTORY. 
 
 BOOK  XVIII. 
 
 A.  D.  381.       The  Emperor  Theodosius  having  nothing  more  at  heart 
 
 I         than  the  reunion  of  the  Churches  %  resolved  from  the  very 
 
 Council  of  bes-innino:  of  his  reiarn  to  assemble  all  the  Bishops  that  were 
 
 Constan-  ,         ,  .  ^  •  i  i 
 
 tinopie.       under  his  government  at    Constantinople ;    that   great   city 
 
 Theod.v.6.  wanted  a  Pastor,  as  St.  Gregory  Nazianzen  was  about  to  leave 
 Socr.  V.  8.  A    -i-        ■  • 
 
 it;   Maximus'  Ordination  was  irregular,  though  several  took 
 
 part  with  him,   and  the  schism  of  Antioch  still  continued; 
 
 by  this  means  too  some  thought  to  reunite  the  Macedonians : 
 
 Marceii.      the  Council  therefore  was  assembled  by  Theodosius'  orders 
 
 Chron!^^'  in  the   month   of  May,   under  the   Consulate    of  Eucherius 
 
 Pasch.  an.    ^j^^j   Syagrius,  that  is  to  say  in  the  year  381.     There  came 
 
 Theod.v.8.  thither    150    Catholic    Bishops,    the    chief    of  whom  were 
 
 St.  Meletius  of  Antioch,  with  his  Priests  Flavian  and  Elpidius, 
 
 Helladius   of  Caesarea  in   Cappadocia,    St.   Basil's  successor, 
 
 St.    Gregory    of   Nyssa,    St.   Peter    of  Sebaste   his    brother, 
 
 St.  Amphilochius  of  Iconium,  Optimus  of  Antioch  in  Pisidia, 
 
 ^  A  few  words  may  be  necessary  sor  of  St.  Athanasius.  St.  Gregory  had 
 to  introduce  the  history  at  the  point  Been  appointed  some  years  before,  by 
 where  we  are  here  commencing  it.  St.  Basil,  to  tlie  See  of  Sasima  in  Cap- 
 On  the  accession  of  Theodosius,  the  padocia,  but,  St.  Basil's  jurisdiction 
 Churches,  particvilarly  of  the  East,  were  over  it  being  disputed,  had  never  been 
 almost  in  a  state  of  schism  one  with  in  possession.  He  had  in  consequence 
 another  in  consequence  of  the  violence  administered  the  Church  of  Nazianzus 
 of  the  Arian  controversy.  The  See  of  for  his  father,  who  was  in  years; 
 Antioch  was  contested  by  three  occu-  whence  he  had  been  called  to  Constan- 
 pants  ;  by  Paulinus,  the  representative  tinopie.  On  the  iinfounded  pretence 
 of  the  old  orthodox  succession,  which  of  his  uncanonical  translation  from  See 
 was  in  communion  with  Alexandria  to  See,  Maximus  grounded  his  own 
 and  the  West;  by  Meletius,  the  sue-  right  to  the  Episcopate  of  Constan- 
 cessor  of  the  Arian  Bishops,  who  soon  tinopie.  The  Arians,  at  this  date 
 after  his  appointment  had  conformed  had  divided  into  two  principal  parties, 
 to  orthodoxy  ;  and  by  the  new  Arian  the  Eunomians  or  Eudoxians,  who 
 line  of  Euzoi'us  and  then  Dorotheus,  had  fallen  back  or  enlarged  on  the  bold 
 to  which  the  conversion  of  Meletius  had  impieties  of  Arius  ;  and  the  Semi- 
 given  occasion.  Constantinople  was  in  arians  who,  professing  the  modified 
 possession  of  the  Arians,  but  St.  Gregory  doctrine  of  the  Eusebians,  were  in 
 Nazianzen  had  come  thither  as  a  sort  consequence  mainly  heretical  on  the 
 of  Missionary  Bishop,  on  invitation  doctrine  of  the  Holy  Spirit,  and  were 
 from  the  Catholics  of  the  place ;  and  called  Macedonians  after  the  name  of 
 Maximus  had  been  consecrated  to  the  one  of  them.  These  were  principally 
 See  by  Peter  of  Alexandria,  the  succes-  found  in  Asia  Minor. 
 
liooK  XVIII. J       EC('l-i:siAS'il("AI.   HISTORY.  3 
 
 J)io(lorus  of  Tarsus,  St.  I'cla^iiis  ot"  J^aodicca,  St.  l'2ul()<i;iiis  of  A.  P.  .3^1. 
 Edessa,   Acacius  of  Berrlux^a  in   Syria,  Isidore  of  ('yrus,  St 
 Cyril  of  JcnisalcTii,  and  his  no])hcw  Gclasius  of  ('jpsarca  in 
 l*alcstiiic:  wc  find  jilso  amoiif>;  those  who  suhserihed,  the  names 
 of  Dioiivsiiis  of  Diospolis   in  Palestine,   \  ilus  of  ('arrh;e   in 
 Mesopotamia,    Abraham  of  TJatme,   Antiochns   of   Samosata, 
 the    nc])he\v   and    sueeessor    of   St.    ICusehius,    Hosjthorus   of 
 (\^lonia  in  ( 'appadoeia,  and  Otreins  of  MeUtene  in  Armenia, 
 (all    of    whom  are    well   known   npon   other  aeeonnts,   parti- 
 enlarlv   hy   the    letteix   of  St.    IJasil,)   without   reekoning   the 
 liishops   of  E<ivj)t    and    ^lacedonia,    who    eame    afterwards. 
 Theodosins     likewise     sunnnoned     thither     the     Bishops     of 
 Maccdonius'  seet'',  having  some  hopes  of  reuniting  them  to 
 the   Church ;    and   aceordingly   they   eame,    being   thirty-six 
 in  number,  and   most    of  them    from    the    IIellcs})ont ;    the 
 chief  of  them  were    Elensius    of   Cyzicus,   and    Marcian    of 
 Lampsacus.      Those    w  ho    have    reckoned    an    hundred    and  Prosper, 
 eighty  Bishops  at  the   Council  of  Constantinople  very  pro-  Pars.  2.  ad 
 bably  included  these  Macedonians.     This  Coimcil  consisted  ""*' 
 only  of  Eastern  Bishops,  because  Theodosins  summoned  none  Tiuod.  v. n, 
 but  those  who  were  subject  to  him,  and  because  the  Heretics 
 whom  they  endeavoured  to  suppress,  abounded  only  in  the 
 East ;  and  it  does  not  appear  that  any  body  assisted  at  it  in  See  Pagi, 
 behalf  of  St.  Damasus  and  the  rest  of  the  Western  Bishops;  T\'  (j" 
 but,   however,    it  is  reckoned   the    second   Oecumenical ''  or 
 I  niversal  Council,  by  the  consent  which  the  West  hath  since 
 given  to  what  was  therein  decreed  concerning  the  Faith. 
 
 St.  Meletius  at  first  presided  in  the  Council  ;  and  he  was  Theod.v.e. 
 greatly  honoiu'cd  In'  the  Emperor  Theod(jsins.      lie  called  to 
 mind,  that  after  having  gained  a  consideral)le  victory  over  the 
 Barbarians,  he  had  seen  St.  Meletius  in  a  dream  covering  him 
 with  the  Imperial  robe,  and  placing  the  crown  upon  his  head: 
 
 •»  The  Novatian  Hislio]),  Accsiu.s,  had  hear  thcin  out,  and  fliis  is  now  pene- 
 
 hcen    summoned    l)y    Constantine    to  rally  {;ivcn  up.      .See  Pagi,  in  Ann.  381. 
 
 Niciea.      Socr.  1    10.      Soz.  1.  22.  Hellarniiiie   allows   that    tlie  Pope  was 
 
 c  The  Council  of  Constantinople  has  not   there  either  iiy   himself  or  by  his 
 
 always  heen  regarded  as  (Eeumenical,  legates;   hut    considers    that    the    East 
 
 though  none  of  the  Western    JJishops  and    West    were    in    heart    and    spirit 
 
 attended,  and  Damasus,  the  tlien  Pope,  together,      at      Constantinople.       This 
 
 had  no  rp])rcsentative  there.    Haronius,  Council    must  be  accounted    (Ecume- 
 
 Hellannine  (and others),  maintain  that  it  nical,  from  its  subseqtient  recognition  by 
 
 was  convened  on  the  authority  of  Da-  the  whole  Clnirch. 
 masus,    but    their    authorities    do    not 
 
 b2 
 
i  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  381.  in  the  morning  he  related  his  dream  to  one  of  his  friends,  who 
 told  him  that  it  Avas  plain  and  not  enigmatical ;  and  indeed  in 
 a  few  days  after  he  was  associated  in  the  empire  by  Gratian. 
 
 Theod.v.  7.  Therefore  when  the  Bishops  assem})led  for  the  Council  of 
 Constantinople  came  to  Theodosius  in  the  palace,  he  forbad 
 any  to  shew  him  Meletius ;  but  he  easily  knew  him,  and 
 leaving  all  the  rest  ran  to  embrace  him,  kissing  his  eyes,  his 
 mouth,  his  breast,  and  the  hand  which  had  crowned  him,  and 
 related  the  vision  w^hich  he  had  seen.  He  likewise  expressed 
 abundance  of  friendship  for  all  the  rest,  and  entreated  them 
 as  his  Fathers  to  take  the  affairs  of  the  Church  into  their  con- 
 sideration. 
 
 The  most  urgent  affair  was  the  appointing  a  Bisliop  at  Con- 
 stantinople. They  began  with  giving  their  opinion  concerning 
 the   Ordination  of  Maximus,  which  was  declared  void  ;  and 
 
 Cone.  c.P.  they  made  a  canon  on  purpose,  to  this  effect :   That  Maximus 
 
 can.  4.  torn.  /-,       •  ... 
 
 2.C0I.947.C.  the  Cynic  never  was,  nor  is  at  this  time  a  Bishop ;  that  all 
 ■  persons  ordained  by  him  into  any  rank  of  the  Clergy  what- 
 soever, ought  not  to  be  esteemed  such,  and  that  whatever  has 
 been   enacted  either  by  him  or  for  him,   is  of  none  effect. 
 Aftenvards  the  Emperor,  who  admired  the  virtue  of  Gregory 
 Nazianzen,  desired   that  he  might    be  appointed   Bishop  of 
 Constantinople,  though   he  himself  opposed  it,  even  having 
 recourse  to  cries  and  tears ;  but  at  length  he  suffered  himself 
 to  be  prevailed  upon,  being  in  hopes,  as  he  himself  says,  that 
 the  situation  of  Constantinople  would  give    him  an  oppor- 
 Tom.  ii.      tunity  of  reuniting  the  East  and  West,  which  liiid  long  been 
 p.  24.  D.     divided  on  account  of  the  schism  of  Antioch.     He  was  there- 
 1535^/  ^    ^^^^  solemnly  made  Bishop  of  Constantinople  by  St.  Meletius 
 and  the  rest  of  the  Bishops  of  the  Council,  according  to  the 
 Emperor's  desire. 
 II.  St.  Meletius  died  soon  after  at  Constantinople,  where  he 
 
 Meletius.  had  preached  several  times  for  the  instruction  of  the  people  ; 
 St.  Greg,  and  he  exhorted  his  friends  to  peace  with  his  last  breath.  His 
 in^Meiet.  body  was  embalmed  with  a  great  quantity  of  perfumes, 
 io?4  ^  ^ '  wrapped  in  linen  and  silk,  and  laid  in  the  Church  of  the 
 [torn.  3.      Apostles,  until  it  should  be  conveyed  to  Antioch.  The  funeral 
 
 SsT.Bened.l       r  '  J 
 
 St.  Greg,  was  very  magnificent,  in  respect  of  the  concourse  of  people, 
 B-Yp'voe.  the  number  of  lights,  and  the  Psalms  that  were  sung  by 
 tom^if  ^     several  choirs  in  divers  languages  :  they  laid  linen  cloths  upon 
 
HOOK  will.]       ECCLESlAS'l'ir.M,   IIISIOKV. 
 
 Theod.v.8. 
 
 tlu'  Saint's  face,  wliicli  wt'R-  at'tcrwards  (listril)iitf(l  aiiiontrst  tlie  A.  D.  38t 
 people,  who  looked  iij)on  them  as  ])reservatives.  All  the 
 Bishops  of  the  Council  that  were  noted  for  their  eIo(|uence, 
 made  funeral  orations  upon  him.  15ut  we  have  none  remain- 
 ing hut  that  of  St.  (Gregory  of  Nyssa,  wherein  he  contents 
 himself  with  bewailing  tlic  loss  whieli  the  Church  then 
 received,  and  mentioning  the  ])articulars  of  his  fiiiicial  ; 
 because  those  who  s])oke  before  him  had  sufficiently  extolled 
 his  virtues  and  combats  for  the  faith.  St.  Gregory  forgot  not 
 to  comfort  the  faithful  peo])le  l)y  saying  of  St.  Meletius  :  He 
 now  speaks  to  (lod  face  to  face,  antl  he  prays  tor  us  and  the 
 ignorance  of  the  people. 
 
 St.  3Ieletius'  relics  were  afterwards  carried  to  Antioeh ; 
 the  whole  city  of  Constantinople  went  out  of  the  gates  to  con- 
 duct them:  all  along  the  road  they  were  attended  by  two  choirs 
 singing  Psalms;  and  the  Emperor  gave  ex])ress  orders  for  all  the 
 cities  on  the  way  to  receive  this  holy  body,  contrary  to  the 
 custom  of  the  Romans,  who  did  not  suffer  any  dead  i)odies  to 
 remain  within  their  walls''.  .  lie  was  buried  near  St.  Babylas*", 
 in  the  churcli  which  he  himself  had  caused  to  be  built  in 
 honour  of  that  Martyr.  St.  3Ieletius  governed  the  Church  of 
 Antioeh  twenty  years;  the  whole  East  made  great  encomiums 
 upon  him,  and  he  was  usually  styled  the  divine  Meletius. 
 There  is  no  adding  to  what  is  said  of  him  by  St.  Basil, 
 St.  Gregory  Nazianzen,  St.  Gregory  of  Nyssa,  St.  Chrysostoni 
 and  Theodoret.  Even  St.  Epi])hanius,  though  in  communion  Tom.  i. 
 with  Panlinus,  greatly  connnends  his  virtues,  in  his  Treatise  ^^' '"^^ 
 of  Heresies^,  which  he  wrote  before  that  Saints  deatli ;  and  he 
 
 S../.  vji.  Id. 
 (jiT':.  Nay. 
 ii.  p.  25. 
 (iliid.  V. 
 lbt*l.) 
 
 •*  Ucforc  Christianity  l)rou{;rlit  in  the 
 doctrine  of  the  Kesurrection  of  the 
 flesh,  a  dead  body  was  esteemed  a 
 pollution.  Tliis  natural  feelinjjwe  fmd 
 countenanced  in  the  Divine  Law  {jiven 
 to  Moses.  NmnI).  ly.  11 — '22:  Hagg. 
 2.  13.  At  Rome  it  was  forbidden  by 
 the  Law  of  the  X  1 1  Tables  to  burn  or 
 bury  the  dead  within  the  City.  Cic. 
 LejrfT.  ii.  22,  23  ;  Serv.  in  /Kn.  vi.  1  .'>(». 
 This  was  enforced  by  Hadrian  under  a 
 fine  of  forty  pounds  (Voet.  ad  I'and 
 Tit.  de  Sep.  Viol.  §  2.  vol.  ii.  p.  !()(»(>.) 
 The  Law  was  in  process  of  time  less 
 strictly  enforced.  Towns  too  rose 
 around  the  se])ulcliral  churches  of 
 Martyrs,  which  yet  continued  to  be 
 used  as  burial  places  by  those  who  felt 
 
 it  a  privilepe  to  repose  near  the  departed 
 Saints.  In  conse(iuence  Theodosius 
 issued  a  Law  against  this,  and  especially 
 forbade  under  severe  penalties  the 
 interment  of  any  body  within  the  walls 
 of  Constantiuo))le.  Cod.  Theod.  ix.  Tit. 
 17.  §  6.  .Justinian  allowed  burial  in 
 numasteries  and  convents,  and  at  last 
 the  practice  was  allowed  without  limi- 
 tation by  the  Kmperor  Leo.  Voet.  1. 
 c.  §  2.  vol.  2.  p.  1  ()(>.'». 
 
 •^  The  Panarium  or  Treatise  against 
 Heresies,  was  begun  by  St.  Kpiphanius 
 in  the  eleventh  yiar  of  V'alens  and  Va- 
 lentinian,  A.  1).'  374. 
 
 f  St.  Habylas  was  Bishop  of  Aptioch, 
 and  died  in  prison  A.  D.  251,  during  the 
 Dccian  persecution.     Eiiseb.  vi.  39. 
 
6  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  3(^1.  therein  has  preserved   the  first  Sermon  which   St.  Meletius 
 
 preached  at  Antioch,  which  is  all  that  remains  of  his  writings. 
 
 In  short,  the  West  and  the  Roman  Church,  though  for  some 
 
 time  prejudiced  against  Meletius  in  favour  of  Paulinus,  has 
 
 at  last  done  him  justice,  and  has  received  him  amongst  the 
 
 M-irtyrol.     Saints,  whose  protection  she   implores,  on  the  same  day  that 
 
 12.  he  is  honoured  by  the  Greeks,  that  is  to  say,  on  the  12th  of 
 
 February.     And  yet  the  Roman   Church  has  not  done  the 
 
 same  honour  to  Paulinus. 
 
 III.  The  death  of  St.  Meletius  seemed  to  have  put  an  end  to 
 
 Flavian.      the  Schism  of  Antioch  ;  because  it  had  been  agreed  that  the 
 
 Socr.  y.  3.    survivor,  whether  he   or  Paulinus,   should  remain  the  only 
 
 Bishop  of  the  Catholics.     It  is  even  said  that  they  had  caused 
 
 this  agreement  to  be  sworn  to  by  six  Priests  of  Meletius'  party, 
 
 upon  whom  the  choice  was  most  likely  to  fall,  and  amongst 
 
 the  rest  by  Flavian  ;  and  that  they  had  promised  by  an  oath 
 
 not  only  not  to  strive  for  that  place,  but  even  not  to  accept  it, 
 
 if  offered    them.     Paulinus    therefore    was,    without   farther 
 
 trouble,  to  be  acknowledged  sole  Bishop  of  Antioch  ;  there  not 
 
 being  so  much  as  an  Arian  Bishop  who  disputed  it  with  him ; 
 
 Phiiistorg.   for  Dorotlieus  had  been  driven  from  thence  by  order  of  the 
 
 x.'i.  '         Emperor  Theodosius,  and  had  retired  into  Thrace,  his  native 
 
 country.     All    the  Arians    that   remained    there,   were   only 
 
 governed  by  two  Priests,  Asterius  and  Crispinus,  who  could  not 
 
 even  be   admitted  to  communion  with  Eunomius,  so  much 
 
 were  the  Arians  divided  amongst  themselves. 
 
 Notwithstanding     all     these    reasons    for    acknowleds-ing 
 Paulinus,    the    Bishops    assembled  at    Constantinople    deli- 
 Greg.  Naz.  berated  about  the  choice  of  a  person  to  succeed  St.  Meletius. 
 (p.  758.  V.   St.  Gregory  Nazianzen  strenuously  opposed  it ;  and  the  more, 
 1583.)         because  they  would  have  him  lay  hands  upon  the  person  that 
 was  to  be  elected ;  for  after  the  death  of  St.  Meletius  he  was 
 at  the  head  of  the   Council.     "  You  only  consider,"  said  he, 
 "  one  city,  instead  of  having   regai-d  to  the  universal  Church. 
 "  Though  they  were  two  Angels  who  disputed,  it  would  not  be 
 "  reasonable  that  the  whole  world  should  be  disturbed  by  their 
 "  division.     Whilst  Meletius  w^as  alive,  we  might  excuse  the 
 "  separation  of  those  of  the  West,  and  hope  that  he  might  win 
 "them  by  his  gentleness.      But  now  God  hath  given  us  peace 
 "let  us  keep  it,  let  us  leave  Paulinus  in  the   See  which  he 
 
COOK  xvui.]       ECCLESIASTICAL  HISTORY.  7 
 
 "enjoys;  he  is  old,  and  his  death  will  soon  put  an  end  t(j  the  A.  D.  381. 
 "matter.  It  is  sometimes  well  to  sorter  ourselves  to  he  over- 
 "comc;  and  that  I  may  not  he  thought  to  sj)cak  throu'di 
 "interest,  I  desire  no  other  tiivonr  of  you,  than  to  have  liherty 
 "to  quit  my  See,  and  to  spend  the  rest  of  my  life  free  from 
 "amhition  and  danjicr." 
 
 The   youno;    IVishops    opposed    St.    Gregory's   advice,  and  (ircp.  N.iz. 
 drew  the  elder  aU)ng  with  them.     They  eould  not  think  of  ("p.';^'^.' v.' 
 yielding-  to  those  of  the   ^^  est,  though  they  eould  allege  no  •''**2-) 
 better  reason  that  the  East  ouglit  to  prevail,  than  this,  viz.  that 
 Jesus  Christ  thought  fit  to  appear  there.      So  that  Flavian  a 
 Priest  of  Antioch  was  elected  to  succeed  St.  Meletius,  by  all 
 the  Bishops  of  the  East,  and  with  the  consent  of  the  Church 
 of  Antioch  ;  but  this  must  be  imderstood  as  excepting  Pau- 
 linus'  l)arty.    Although  Flavian  was  very  worthy  of  this  place, 
 St.   Gregory  Nazianzen   continued  resolute,  and  would   not 
 approve  his  election,  notwithstanding  all  the  endeavours  of  his 
 best    friends ;    on    the    contrary,    his    resolution    still    grew 
 stronger  for  quitting  the  See  of  Constantinople,     lie  began 
 with  absenting  himself  from  their  assemblies,  which  he  per-  ibid.p.2aA. 
 ceived  to  be  full  of  confusion,   and   his  ill   state   of  health  1745,  &c!) 
 afforded  him  sufticient  pretence;   he  even  changed  his  lodg- 
 ing, quitted  the  house  which  joined  to  the  church  where  the 
 Council   was   held,   and   which    pro])ably   was    his  Episcopal 
 palace.      Those  of  his  ilock  who  hatl  the  greatest  affection  for 
 him,  ])erceiving  that  he  really  designed  to  leave  them,  besought 
 him  with  tears  in  their  eyes  not  to  (juit  the  work  which  he 
 had  so  successfully  begun,  but  to  devote  the  remainder  of  his 
 life  to  the  service  of  his  Church  ;  they  touched  him  sensibly, 
 but  could  not  prevail  with  him,  aiul  a  fresh  incident  helped  to 
 determine  him  entirely. 
 
 The  Bishops  of  Egypt  and  Macedon  were  called   to   the  ii)i(i.i).2aD. 
 Coimcil,  as  being  able  to  contribute  to  the  ])eaee,  and  accord-  *i^xi*'^c') 
 ingly  they  came  on  a  sudden.     At  the  head  of  the  Egyptian 
 Bishops  came  Timotheus  of  Alexandria,  who  had  lately  (380)  So?,  vii.  7. 
 succeeded  his  brother  Peter,  the  successor  of  St.  Athanasius, 
 and  who  as  well  as  Peter  was  in  conununion  with  the  Bishops  Kp-  Cone, 
 of  the    West     The   most   considerable    of  the   ^Macedonian  ii.  }>.  iooo. 
 Bishops  was  Ascholius  of  Thcssalonica.     These  Bishops  both  ^'  ^' 
 of  Egypt  and  Macedon  being  come  to  (\)nstantinojilc,  seemed 
 
8  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  .'?'<i.  greatly  exasperated  against  St.  Gregory  and  those  of  the  East, 
 
 who  on  their  side  were  no  less  angry.     The  Western  Bishops, 
 
 for  as  such  the  Egyptians  aiid  Macedonians  were  looked  upon 
 
 by    the    rest,    complained  that    they  had   not    observed  the 
 
 canons^,  in  ordaining  Gregory  Bishop  of  Constantinople,  he 
 
 having   already    another    See.     But    he    alleged    that    these 
 
 canons  could  at  this  time  hardly  be  urged,  that  it  was  a  great 
 
 while  since  he  had  quitted  the  See  of  Sasima,  and  that  as  for 
 
 Ruffin.Hist.  Nazianzus,  he  had  never  been  Bishop  of  that  city,  although 
 
 Piwfatio      he  was  reproached  with  it.     The  Egyptians  and  Macedonians 
 
 OratXLix.  made  this  complaint  rather  in  opposition  to  those  of  the  East, 
 
 tom.^ii.^p.'^  than  from  any  aversion  to  St.  Gregory,  or  the  desire  of  putting 
 
 727.  another  in  his  place,  as  they  privately  told  him. 
 
 IV.  For    his   part    he    gladly    embraced    this    opportunity    of 
 
 stGregory.  obtaining  the  liberty  which  he  had  long  desired.     He  w^ent 
 
 Theod.v.8.  into  the  assembly,   and  told  them  that  he   desired  nothing 
 
 Greg.  Naz.  SO  earnestly   as  to   contribute  to   the  union  of  the   Church. 
 
 p.  29/b.      "  If  ™y  election  disturbs  you,"  adds  he,  "  I  will  become  Jonas : 
 
 1828^&J)  "throw  me   into  the  sea  to  appease  the  storm,  although    I 
 
 "  did  not  raise  it.  If  the  rest  would  follow  my  example,  all  the 
 
 "disorders  of  the  Church  would  be  soon  appeased.     My  age 
 
 "and  distempers  afford  me  sufficient  reason  to  desire  repose;  I 
 
 "  only  Avisli  that  my  successor  may  have  zeal  enough  to  defend 
 
 "the  Faith."     Thus  he  went  out  of  the  assembly,  rejoicing 
 
 at   being   eased    of  so    heavy   a   burden,    but    concerned  at 
 
 leaving  his  flock  whom  he  loved  tenderly.     All  the  Bishops 
 
 consented  to  this  proposal,  more  readily  than  seemed  fit  for 
 
 Ibid.  p.  .30.  them.     St.  Gregory  went  afterwards  to  wait  on  the  Emperor, 
 
 V.  1879. )     Jmd  in  the  presence  of  several  persons  said  to  him,  "  O  Theo- 
 
 "dosius,  I  have  a  favour  to  beg  of  you,  as  well  as  the  rest.    It  is 
 
 "neither  gold,  nor  marble,  nor  rich  stuffs  to  adorn  the  Holy 
 
 "Table,  nor  places  for  my  relations  ;  for  I  think  that  I  deserve 
 
 "something  more  considerable.     Give  me  leave  to  give  w^ay  to 
 
 "envy ;    I    am   odious   to  every   body,  even   to  my  fi'iends ; 
 
 "because  I  cannot  have  respect  unto  an}'  person  but  God.   You 
 
 '  See    Can.     Apost.    xiii.    Labb.    1.  not   seem  to  be  a  case  of  translation, 
 
 28.     C.       See     also    Can.    XV.     and  thongli  tbe  Western  Bishops  employed 
 
 XVI.      Cone.      Nicaen.      A.  D.      325,  this  canon  against  him.    One  reason  for 
 
 and  Can.   I.  Cone.  Sardic.  A.  D.  3 IZ.  their  disliking  his  appointment  would 
 
 The  Apostolical  canon  does  not  make  be,    that    Meletius,    who    defended   his 
 
 translation    absolutely    unlawful,    and,  election,   was  not  in   conununion   with 
 
 besides,  tlie    case  of  St.   Gregory  does  them. 
 
HOOK  xviii.]       ECCLESIASTICAL   11  IS  TOR  V.  9 
 
 "know  liow  much  .tnaiusi  iiiv  iucliiialioii  voii  placed  iiic  in  lliis  A.  D.  381. 
 "Sec."     The  Kiiiperor  commenilcd  this  speech,  and  all  that 
 were    present    <ravc  a[)plauses   to    it,   and    Gregory   ohtaiiicd 
 (he  leave  he  desired. 
 
 The    public    reason    which    the    liishops    gave    for    their 
 consenting  so  easily  to  this  dismission,  was  the  disturbance 
 which     Gregory's     election     had     caused,     and     his     bodily 
 infirmities:    but  the  secret   reason   was,   the  jealousy  which 
 they    conceived    of    his    learning    and    ehxinence;     and    the 
 severity   of  his    morals,   which   condenmed   their    ])ride   and 
 luxiuy.     Some  even  of  the  Catholics  were  offended  that  he  [p.  24X  D. 
 so  openly  preached  the   Divinity  of  the   Holy   Ghost.      But  cam.'xxx. 
 there  were  many  who  could  not  bear  to  see  him  so  forsaken;  ^-  '^-^^ 
 and  as  soon  as  they  found  that  this  resolution  was  taken,  they 
 stopped   their  cars,  struck    their    hands   against    each   other, 
 and  fled  from  the  assem])ly,  that  they  might  not  be  grieved  ii)iil.i>..i().<-. 
 with  seeing  another  in  his  Sec.     In  order  to  comfort  them,  as  il»i2.') 
 well  as  his  people  and  Clergy,  he  spoke  the  famous  discourse, 
 which  is  his  farewell,  in  the  great  church  of  Constantinople,  Orat.  32.  p. 
 before  the  Bishops  of  the  Council.    He  therein  gives  them  an  ^orat "^■. '' 
 account  of  his  conduct,  he  represents  the  deplorable  state  in  *"•  ^'A"'."  '" 
 which  he  found  that  Church,  and  the  flourishing  condition  in 
 which  he  leaves  it :  he  shews  the  Doctrine  which  he  tauo-ht, 
 by  a  brief  ex])osition  of  the  mystery  of  the  Trinity;  in  which,  P- 5i3.  D. 
 to  put  an  end  to  all  disputes,  he  makes  use   of  the   word 
 Person,   as   equivalent  to    subsistence  \    when    thev    are    both  [' 'rprfao.- 
 well     exi)lained.        He    ]>rotests    that    he    governed    disin- ^^a^r/ 
 terestedly,   and  desires  no   other  recompense  but    libertv   to  '*■  •^-'"-  !^- 
 retire;    taking  notice   of  the   reproaches    thrown   upon   him,  ,,  .r^os  a 
 and  how  far  his  conduct  was  from  pleasing  the  world.     He  ( < "'-^-p-TG-t. 
 concludes    with    taking    leave    of  his    Church,    of    his    dear 
 Anastasia^  in  particular,  of  his  throne,  his  (Mergv,  his  people,  i'-  "j-^.  n. 
 the  Emperor,  the  Court,  and  of  all  the  worlil.  ^;->l>./,  >. 
 
 St.  Gregory's  will  is  still  remaining:,  bearing  date''  (he  last  Appendix, 
 
 '  t(iiii.i.(  tell). 
 
 ii.  p.  201.) 
 
 ?  i  e.  The  Church  of  the  Rrsurrrr-  no])lc,  while  he  was  still  IJishop.  The 
 tion  of  Catholicism,  at  first,  a  private  names  of  four  or  five  of  the  Hishops 
 house,  in  wliich  St.  Grei^ory  taught  who  sivnied  it,  oci-ur  among  those 
 during  the  life-time  of  Demophihis  ;  suhserihed  to  the  Couniil.  As  to  the 
 afterwards,  consecrated  hy  him.  heipiests  of  Bishops,  see  Cone.  Antioch 
 
 h  The  d:ite  of  St.   Gregory's  will   is       (.\.  D.   .•5H.)  Can.   21  :  (approved  ace. 
 more  pvohalily   May  .'51,   A.  l").  381.    It       Cahassutius  ;   Prwf.  ad  Cone.) 
 was  drawn  up  probably  at   Constanti- 
 
10  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  381.  day  of  December  in  this  year  381.  He  therein  takes  the 
 title  of  Bishop  of  Constantinople,  and  it  is  probable  that 
 he  retained  it  even  after  giving  up  the  See,  as  is  still  the 
 custom.  This  will  is  made  with  all  the  formality  of  the 
 Roman  laws;  it  appoints  Gregory  his  freedman,  a  Deacon 
 and  Monk,  his  heir,  on  condition  that  he  should  return  it  all 
 to  the  Church  of  Nazianzus  by  the  law  oi  Jidei  commissum^. 
 St.  Gregory  says,  that  in  this  he  only  followed  the  will  of  his 
 parents,  who  had  promised  all  their  estate  to  the  poor ;  and 
 that  he  had  already  given  it  up  to  them  under  the  manage- 
 ment of  three  administrators,  viz.  Marcellus  a  Deacon  and 
 Monk,  Gregory  whom  he  makes  his  heir,  and  Eustathius  a 
 Monk,  who  had  likewise  been  his  slave.  He  confii'ms  their 
 liberty  to  all  such  as  he  had  freed,  and  reserves  to  them  their 
 substance.  He  leaves  some  particular  legacies  to  Gregory  his 
 heir,  and  the  Monk  Eustathius.  He  reserves  to  a  virgin 
 named  Russiana,  the  pension  which  he  allowed  her  for  her 
 subsistence,  with  the  choice  of  an  house ;  and  gives  her  two 
 female  slaves,  whom  she  should  choose,  to  live  with  her  all  her 
 life ;  he  gives  her  power  to  free  them,  if  she  did  not, 
 they  were  to  belong  to  the  Church  of  Nazianzus.  He  gives 
 their  liberty  to  two  slaves,  one  of  whom  was  his  notary 
 Theodosius,  and  afterwards  gives  a  legacy  to  another  notary ; 
 these  persons  were  those  who  wrote  for  him  in  short-hand. 
 
 He  excuses  himself  to  Alypiana,  whom  he  styles  his  dear 
 daughtei',  for  leaving  her  nothing  ;  but  declares  that  he  made 
 no  account  of  Eugenia  and  Nonna,  because  their  conduct  was 
 blameworthy.  These  three  were  his  nieces^,  and  it  was  neces- 
 sary to  mention  them,  and  to  take  notice  wh}'  he  did  not  make 
 them  his  heirs,  that  they  might  not  dispute  his  will.  This  is 
 what  was  called  disinheriting  with  elogium  ^.  He  styles  Alypiana 
 his  daughter,  and  Meletius,  who  married  her,  his  son-in-law, 
 
 '  Fidel  covnnissum,  i.  e.  of  triisl,  by  F.     The    word    translated   by    Fleury, 
 
 which  law  the  legal  heir  was  lequired  to  &on-iii-law,    may    mean    any   kind    of 
 
 transfer  the  property  according  to  the  relation.     JNIeletius    was   probably    the 
 
 testator's  desire.     Sigon.  de  Judie.    1.  husband  of  Nonna  or  Eugenia. 
 
 4.  (ap.  Graev.  ii.  p.  686.)      See  too  F.  ^  Elogium,  i.  e.  a  reason  in  writing 
 
 H.  de  Mag.  Rom.  i.  (ibid.  p.  87".)  attached  to  any  document,  as   a  will, 
 
 k  The  three  nieces  of  St.    Gregory,  &:c.  The  two  following  instances  together 
 
 were  the  children  of  his  sister  Gorgonia  resemble   the    case   in    the    text.     Cic. 
 
 and  Alypius.     The  name  of  Alypiana's  Cluent.  c.  48  ;  Declam.  325,    ascribed 
 
 husband  was  not   Meletius,  but  Nico-  to  Quintil. 
 bulus.     Ep.  xii.  (clv.)  toni.  ii.  p.   13. 
 
BOOK  xvni.]       ECCLESIASTICAL   HISTORY. 
 
 11 
 
 |)r()l)al)ly  because  he  hatl  adopted  her;  for  it  is  otherwise  A.  D.  381. 
 certain  that  lie  always  oljserved  a  state  ot"  coMtiuence'".  This 
 will  is  sifTiied  hy  seven  witnesses,  the  first  of  whom  is  Ainphi- 
 loehius,  and  the  last  ('letlonius,  a  Priest  of  leoniuni.  The  rest 
 arc  Bishops  of  tlie  same  province";  which  makes  it  probable 
 that  he  made  it  in  Asia  at  his  return,  on  occasion  j)erhaps  of 
 some  Council. 
 
 St,    Greorory's  surrender    of  his    Bishopric    havin<j;    been  ^  ..v. 
 
 ,  1111  OrdinatiDil 
 
 accepted  by  the  Council,  the  (piestion  was,  who  should  succeed  of  Necta- 
 him.  The  Kmneror  recommended  it  to  the  Bish()])s  to  ^  '  ..  _  ^ 
 consider  very  carefully  who  was  the  most  worthy;  and  they 
 were  divided  about  the  choice.  There  was  at  that  time  at 
 Constantinople  an  old  man  named  Nectarius,  who  was  very  Theod.v.  h. 
 venerable  for  his  dignity,  his  age,  and  graceful  appearance. 
 He  was  born  at  Tarsus  in  (^ilicia  of  a  patrician  family,  and 
 bore  the  office  of  Frajtor.  His  virtues,  particularly  his  gentle- 
 ness, procured  him  the  admiration  of  every  body  ;  but  he  was 
 not  yet  ba])tized.  Being  ready  to  set  out  in  order  to  return 
 into  his  own  country,  he  went  to  visit  Diodorus"  Bishop  of 
 Tarsus,  to  know  if  he  had  any  business  to  be  done  at  home, 
 and  to  take  his  letters.  Diodorus  was  then  considering  Avith 
 himself  upon  the  choice  of  the  Bishop  of  Constantinople. 
 \Mien  he  considered  Nectarius'  white  hair,  his  majestic 
 countenance,  and  the  gentleness  of  his  disposition,  it  made 
 liim   tliink  him  worthy  to  fill  that  place,  and  he  stopped  at 
 
 "  Bisliop  Beveridge  asserts  that  St. 
 Grefjory  was  married  to  Theoseliia, 
 (Not.  in  Canon  V.  Apostol.  p.  18.) 
 He  is  followed  by  Muratori  (Aneed. 
 (J nee.  p.  l.n.  ad  Epi-r.  132).  The 
 I'encdietine  Editors  of  St.  Gregory 
 defend  liis  vir'iinity  in  tlieir  prcfaee  to 
 liis  works.  Tlie  fonner  opinion  seems 
 to  dii^prove  the  autlicntieity  of  Epig. 
 132,  whieh,  on  the  contrary,  seems  to 
 l)e  authentic  from  Epist.  95.  (197). 
 The  same  Epistle  contains  expressions 
 hardly  recoiicileahle  with  Hislioji  jkve- 
 ridgc's  opinion ;  while  both  the  Epig. 
 and  the  Epist.  rather  countcnanc,'  the 
 idea  that  Thcosebia  was  the  wife  of  St 
 (iregory  Nysscn,  as  she  is  called  i/olcf- 
 fillow,  (see  Philip,  iv.  3).  This  title 
 might  however  be  applied  to  Tlieosebia, 
 supposing  lier,  as  is  probable,  the  sister 
 of  St.  Gregory  Nyssen  and  St.  Hasil. 
 A  strong  negative  argument  against  St. 
 
 Gregory's  being  married  is  supj)lied 
 from  his  own  silence  ;  and  a  positive 
 one,  from  several  passages  in  his  I'oems, 
 iinplj-iiig  his  virginity.  Caim.  torn.  iL 
 p.   I0(j,  931,  991,  &c.  Bened. 
 
 n  Of  the  same  Dioccsr  (viz.  Asia); 
 of  the  two  proriures  of  Lyeaonia  and 
 Pisidia.  See  them,  Le  Quieii,  tom.  i. 
 p.  1037.  D.  1045.  B.  1019.  D.  10ti9. 
 B.  1079.  B.  1085.  B. 
 
 o  Diodorus  and  Flavian,  while  yet 
 laymen,  resisted  the  Arians  .\etius  a 
 Deacon,  and  Leontius  the  Bishop,  at 
 Antioch,  when  that  city  was  left  wiihonf 
 Catholic  Pastors.  They  a.sscmbled  the 
 Faithful  at  the  Martyrs'  tomlis,  and 
 afterwards  in  the  churches,  exhorting 
 them  to  hold  fast  the  faith,  and  intro- 
 ducing t)r  reviving  for  their  encourage- 
 ment, the  .Vntiphiinal  mode  of  singing 
 the  Psalter.  Theod.  2.  21.  (cf.  Philost. 
 3.  13.) 
 
12  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  381.  this  thought.     He  then  carried  him  to  the  Bishop  of  Antioch, 
 
 that  is  to   Flavian ;  gave  hini  an  account  of  his  merit,  and 
 
 desired  him  to  consider  seriously  of  it.      A  great  many  very 
 
 considerable  men  being  proposed  as  fit  for   this  place,  this 
 
 thought  of  Diodorus  occasioned  Flavian  to  smile.     Flowever 
 
 he  sent  for  Nectarius,  and  desired  him  to  defer  his  departure 
 
 for  some  time.      Soon  after  the  Emperor  ordered  the  Bishops 
 
 to  write   down   upon  a  piece  of  paper  the  names  of  those 
 
 persons  whom  they  thought  worthy  of  the  See  of  Constantinople 
 
 reserving  it  to  himself  to  choose  one  of  them.     Each  of  them 
 
 drew  up  his  memorial,  and  the  Bishop  of  Antioch  having  set 
 
 down  those  whom  he  was  inclined  to,  added  Nectarius'  name 
 
 at  the  end,  to  please  Diodorus.     The  Emperor  having  read 
 
 these   names,   stopped  at  that  of  Nectarius;  and   continued 
 
 thoughtful  for  some  time,  keeping  his  finger  fixed  upon  the 
 
 last  line  :  then  besinnino;  again  he  read  over  all  the  names,  and 
 
 made  choice  of  Nectarius.-     Every  body  was  surprised ;  they 
 
 asked  who  this  Nectarius  was,  of  what  quality  and  country ; 
 
 and  when  they  were  informed  that  he  was  not  so  much  as 
 
 baptized,  they  were  much  more   surprised  at  the  Emperor's 
 
 choice.     They  imagined  that  Diodorus  himself  was  mistaken, 
 
 that  Nectarius'  age  made  him  think  that  he  had  been  baptized, 
 
 and  that  he  would  not  otherwise  have  proposed  him  for  the 
 
 Episcopal  office.     Be  that  as  it  will,  this  accident  was  looked 
 
 upon  as  having  something  divine  in  it :  for  when  the  Emperor 
 
 was  informed  that  he  had  not  been  baptized,  he  persisted  in 
 
 his  choice,  notwithstanding  the  opposition  of  several  Bishops. 
 
 At   length    they    all   yielded    to    the  Prince's  will,   and   the 
 
 Socr.  V.  8.  inclination  of  the  people,  who  likewise  desired  Nectarius  :  he 
 
 was  baptized,   and  whilst  he  still  wore  the  white  habit  of  a 
 
 neophyte  he  was  declared  Bishop  of  Constantinople  with  the 
 
 Domnusap.  general  consent  of  the  whole  Council.     The  two  Gregories, 
 
 viii.  c.  5.  p.  of  Nazianzus  and  Nyssa,  are  particularly  taken  notice  of  as 
 
 Bcniif.  Ep.  Promoting  this  election  with  Diodorus  of  Tarsus.     Theodosius 
 
 M  ^^Tt'    sent  deputies  from  his  court  with  certain  Bishops,  to  desire  a 
 
 iv.  Cone.  p.  formal  letter p  from  the  Pope  in  confirmation  of  this  choice  of 
 1708.  D.       -.-r  . 
 
 JN  ectarms. 
 
 P  See  Constant.  Ep.  xv.  Bonif.  I.  §  (5.  Legation  hy])revious  ecclesiastical liisto- 
 p.  1043.  A.  This  letter  was  written  rians.  Tiie  Synodical  Letter  (A.  D. 
 A.  D.    -t22.     Nothing   is    said    of  this       382.)  of  the  Council  of  Constantinople 
 
r.ooK  xviii.]       ECCLESIASTICAL   IIFSTOUY.  13 
 
 NcH'tariiis  was  iiistruc-tcd  in  tlic  diilit's  of  ihc  I'piscopal  a.  I).  .'?h|. 
 fiiiu'tioii  by  Cyriaciis  Hislioj)  of  Adaiia  in  Cilitia,  liaviii';  s<iz.  vii.  lo. 
 desired  Diodonis  liis  Metropolitan  to  let  liini  i-outiime  some 
 time  with  him.  He  detained  several  other  ('ilieians  with 
 him  ;  and  amonfrst  the  rest  Martyi'ius  his  piiysician,  who  liad 
 l)een  the  partner  of  the  irregnlarities  of  his  yonth.  Neetarins 
 wonld  have  ordained  him  Deaeon,  but  Martyrins  would  not 
 suflfcr  him  ;  assuring  liim  that  he  was  unworthy  of  it,  and 
 taking;  Neetarins  himself  to  witness  to  the  dissoluteness  of  his 
 j)ast  life.  "And  I,"  said  Neetarins,  "  who  am  now  a  Hishoj), 
 "  have  I  not  led  a  life  even  more  disorderly  than  yours,  and 
 "have  you  not  often  assisted  lue  in  my  irrejiularities?" 
 "  But  you,"  replied  ^Nlartyrins,  "  have  just  been  purified  by 
 "  Ba])tism,  and  liave  moreover  reeeived  the  Saecrdotal  gilt ; 
 "  so  that  I  see  no  difference  between  you  and  new-born 
 "  chihh'en ;  on  the  contrary  I  have  received  Ba})tism  long 
 "  since,  and  yet  liave  continued  to  live  as  before."  Thus 
 he  eontiinied  resolute  in  refusing  to  be  ordained. 
 
 St.  Meletius  first  presided  at  the  Council  of  (Jonstantinoj)le  ;        vi. 
 after  his  death  St.  Gregory  Nazianzen ;  after  he  gave  up  his  of  Con'stan- 
 Bishopric,  Timotheus  of  Alexan(h-ia,  and  at  last  Neetarins.    It  <"'"i''e. 
 is  difhcult  to  settle  at  what  particular  time,  and  under  what 
 ])resident  the  Acts  of  the  Council  passed ;  l)ut  it  is  certain 
 that   therein  w^as  made  a  Decree  concerning  the  Faith,  and 
 certain  Canons  relating  to  Discipline.     The  Emperor  Theo-  sce  cii.  i. 
 dosius  hoped  to    reunite   the    Macedonians   to   the   Catholic 
 Church,  and  with  this  view  he  had  admitted  their  Bisho])s 
 into    the    Council,    being    thirty-six    in    number,    of  whom  Socr.  v.  8. 
 Eleusius    of   Cyzicus    was    chief.       The    Emperor    and    the  Snz.  vii.  7. 
 Catholic  Bishops  represented  to  them  that  they  had  sent  a 
 deputation  to  Pope  Liberius  under  the  direction  of  Eustathius  [Sorr.iv.12.1 
 Bishop  of  Sebaste  ;   and  that  for  some  time  they  had  volun- 
 tarily   communicated   with    the    Catholics,    without    making 
 any  distinction  ;   that  they  therefore  did  not  do  well  in  over- 
 throwing the  faith  which  they  hail  approved,  and  leaving  the 
 good  part   which    thev   had  chosen.      But    the   Macedonians 
 
 onnowHrc?  the  appointment  of  Neetarins  have    delayed   answering  this   Epistle, 
 
 to    the    Pope,    and   other    Bishops    as-  ■  and    that     tlien    Thcodosius    sent    the 
 
 sembled  at  Rome,  Tlieod.   5.  9.     Cou-  Legation, 
 slant  suggests  that  Pope  Damasus  might 
 
14  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  391.  declared  that  they  chose  rather  to  confess  the  doctrine  of  the 
 ['  Homoou-  Arians  tlian  agree  to  the  ConsuhstantiahiUty  ^  and  so  they 
 *"""J  retired  from  Constantinople:  then  they  wrote  to  those  of 
 their  party  in  every  city,  exhorting  them  not  to  consent  to 
 the  Nicene  Faith.  This  separation  of  the  semi-Arians  or 
 Macedonians  happened  at  the  beginning  of  the  Council,  and 
 caused  them  to  be  looked  upon  as  avo\A  ed  heretics. 
 
 It  was  therefore  decreed  that  no  person  whatsoever  should 
 reject  the  symbol  of  the  Council  of  Nicaea,  but  that  it  should 
 remain  in  full  force  ;  and  that  all  heresies  should  be  anathe- 
 matized, particularly  that  of  the  Eunomians  or  Anomoeans ; 
 the  Arians  or  Eudoxians ;  the  semi-Arians  or  enemies  to  the 
 Holy  Ghost;  the  Sabellians;  the  Marcelliansi;  the  Photinians, 
 and  the  followers  of  Apollinaris  ^  In  confirming  the  Nicene 
 Creed,  they  added  certain  words  relating  to  the  mystery  of 
 the  Incarnation,  on  account  of  the  followers  of  Apollinaris 
 and  other  new  heretics ;  and  a  fuller  explanation  of  the 
 article  concerning  the  Holy  Ghost,  on  account  of  the  Mace- 
 donians. In  relation  to  the  Incarnation  of  our  Saviour 
 Christ,  the  Nicene  Creed  only  said :  "  He  came  down  from 
 "Heaven,  was  incarnate  and  made  Man,  suffered,  and  rose 
 "again  the  third  day,  and  ascended  into  Heaven,  and  shall 
 "come  to  judge  the  quick  and  the  dead  :  We  believe  also  in  the 
 "Holy  Ghost.  "But  the  Creed  of  Constantinople  said  thus  : 
 *'  Who  came  down  from  Heaven,  and  was  incarnate  by  the 
 "Holy  Ghost  of  the  Virgin  Mary,  and  was  made  Man.  He 
 "was  crucified  also  for  us  under  Pontius  Pilate,  He  suffered 
 "and  was  buried;  and  He  rose  again  the  third  day  according 
 "  to  the  Scriptures.  He  ascended  into  Heaven ;  He  sitteth  at 
 "  the  right  hand  of  the  Father,  and  He  shall  come  again  with 
 
 1   Marcellus     Bishop     of     Ancyra,  assertion,  p.  119.      Petav.  de  Trin.  i. 
 
 in    his     zeal    against    Arianism,    fell  1 3,  who  doubts  about  Marcellus,  Natal, 
 
 into    Sabellianism,    "confounding    the  Alex.    Hist.    Sebc.    4.    Diss.    30.    who 
 
 Persons."       Some  have  tried    to    ex-  defends  him. 
 
 culpate    him,    but    he     is     generally  r    Apollinaris  held    that    our   Lord, 
 
 given  up,  even  by  St.  Athanasius,  at  not  having  a  human  person,  had    not 
 
 last.      St.  Epiph.    says,    "  Much  ques-  tliat  particular  part  of  human    nature 
 
 tioning   there  has  been    on   this    sub-  in    which    personality    may   be    con- 
 
 ject; — the   secret  things  of  the    heart  sidered    to    reside;    vi?.    the   rational 
 
 are  known  to  God."  Ha?r.  72.  Photbius,  part  of  the  soul.      This  error  ends  in 
 
 his  disciple,  and  Bishop   of  Sirniium,  the    belief,     on     the    one    hand,     that 
 
 taught   Sabellianism  without  the   dis-  Christ's  Body  was  only  in  appearance 
 
 guise   with  which  his  master  obscured  Flesh ;    or,   on    the  other,  that   it  was 
 
 his  sentiments.     See    Bishop    Pearson  created  out  of  the  very  substance    of 
 
 on  the  Creed,  Art  2.     Note  on  his  first  Almighty  God. 
 
HOOK  xvm.]       FXCLESIASTICAL   fllSTORY.  15 
 
 "o;Iory  to  judjj;e  both  ihc  (juirk  aiui  tlcad  ;  Wlio;?^  kingdom  A.  D.  nsi. 
 "shall  have  no  cud."  The  Nicene  Creed  only  said,  "We 
 "believe  also  in  the  Holy  Ghost;"  without  nicntioninp;  the 
 Clunvh.  IJut  ihc  Creed  of  Constantinople  was  to  this  eft'ect: 
 "We  believe  likewise  in  the  Holy  Ghost,  the  J^ord,  and  (iiver 
 "of  life,  Who  procccdeth  from  the  Father,  Who  with  the 
 "Father  and  the  Sou  topjcther  is  worshipped  and  glorified; 
 "Who  spake  by  the  Prophets:  We  believe  one  Catholic  and 
 "Apostolic  Church;  we  acknowled<i;c  one  liaptisTU  for  the 
 "remission  of  sins;  we  look  for  the  resurrection  of  the  dead, 
 "and  the  life  of  the  world  to  come.  Amcu."'  The  rest  of  the 
 Creed  of  Constantinople,  that  is  to  say,  the  bcLjiuniufi;,  agrees 
 entirel}' with  that  of  Nicaca.  It  is  the  Creed  of  Constantinople 
 that  is  made  use  of  in  the  Service  of  the  Mass  ^ 
 
 As  to  Discipline,  the  Council  of  Constantinople  prohibits       vii. 
 Bishops   from    going  to'  Churches    that    were    out   of  their  ,^^""J)^,,'i^' 
 Diocese,  or  confounding  the  government  of  Churches.     But  Hioninhy. 
 according  to  the  Canons,  the  Bishoj)  of  Alexandria  was  only  (-an '2. 
 to  govern  Egypt ;  the  Bishops  of  the  East  were  not  to  meddle  ['  interfer- 
 with  any  thmg  but  what  concerned  the  East,  reservmg  to  the 
 Church  of  Antioch  the  privileges  mentioned  in  the  Canons 
 of  Nicaea'.     The  Bishops  of  the  Diocese  of  Asia  were  only  to 
 govern  Asia  ;  those  of  Pontus,  only  Pontus ;    and  those  of 
 Thrace,  only  Thrace.     Bishops  were  not  to  go  out  of  their 
 Dioceses,  unless  they  were  sent  for  to  elections,  or  some  other 
 Ecclesiastical  affairs  ;  but  the  business  of  every  province  was 
 to  be  managed  by  the  Council  of  the  province,  according  to 
 the  Canons  of  Nica?a.     The  Churches  that  were  amongst  the  Gan.Nic.4.5. 
 barbarous   nations,    were   to   be   governed    according    to    the 
 customs  received  from  the  time  of  the  Fathers.     Such  is  the 
 second  (^^inon  of  the  Council  of  Constantinople.     I  here  call 
 that  a   Diocese  which  in   Greek  is  called  Eioifcrja-a,  difecesis, 
 
 '  Gicselcr    asserts    (vol.   1.   p.  29k  admitted   by  Gallaiidi,  (toin   i.   p.   cii. 
 
 note     b)  that    tliis    word    is    perliaps  cv. ) 
 
 first  found,  A.  D.  390  ;   Cone.  Carthag.  The  word  may  have  heconie  used  for 
 
 ii.  Can.  3.      It  occurs,   however,  ii\  St.  the    .lerricc,    from    which,    some   being 
 
 Ambrose,  Epist.  20.  §  4.    torn.  ii.    p.  excluded  were  <//jHiiA«crf,  before  it  began  j 
 
 853,  (see  chajiter  H,  below).     We  find  or  may   mean   the  utii'raitce  (missa  for 
 
 it   also  in  a  letter  ascribed  to  Pope  St.  tiii.i.iio,   sc.   precuiii)  of  Prayers.      It   is 
 
 Pius  I.  A.  1).  Ifil.    Constant,  however,  still  used  in  the  Liturgy  of  St.  Peter. 
 
 places  this  E])istle  in  the  Appendix,  as  '  See  Cone.  NiciPn.  A.  1).  325,  Can. 
 
 uncertain    of    its    authenticity.     It    is  VI. —  Bishops  of  Tlir  F.ttst,  i.  e.  of  the 
 
 defended    by    Justus    Fontaninus,    and  Patriarchate  of  Antinch. 
 
16  ECCLISTASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  381.  which  was  a  large  jurisdiction,  comprehending  several 
 Thomass.  provinces,  each  of  which  had  its  metropolis.  For  what  we 
 pais  i. lib. i.  now  Call  a  Dioccsc,  that  is  the  territory  of  a  city  subject  to 
 ch.  3.  §  12.  Qj-jg  Bishop  only,  was  then  called  TrapoiKia,  pa?-(ecia,  that  is  to 
 say,  a  neighbourhood,  from  whence  we  have  taken  the  word 
 parish.  I  call  that  a  province  which  in  Greek  is  called 
 i'Trap'x^ia,  eparchia,  and  which  was  less  than  a  Diocese.  The 
 occasion  of  this  Canon  was,  that  during  the  persecution  of 
 Valens  certain  Bishops  interfered  with  the  Ecclesiastical 
 Socr.  V.  8.  affairs  of  other  provinces,  though  much  to  their  advantage  ; 
 as  St.  Eusebius^'  of  Samosata,  who  had  even  ordained  Bishops  ; 
 and  the  Council  were  not  willing  that  this  should  be  drawn 
 into  precedent.  In  this  Canon  we  find  the  whole  plan  of 
 the  Eastern  Church  :  first  of  all  the  two  Patriarchs  ,  as  they 
 have  been  since  called,  viz.  of  Alexandria  and  Antioch,  whose 
 privileges  were  very  different :  The  Bishop  of  Alexandria  had 
 the  government  of  all  the  Churches  of  Egypt,  including  Libya 
 Thomass.  and  Pentapolis  ;  the  Bishop  of  Antioch  only  enjoyed  certain 
 privileges ;  but  the  Ecclesiastical  government  of  the  Diocese 
 of  the  East,  of  which  Antioch  was  the  capital,  is  attributed  in 
 general  to  all  the  Bishops  of  the  East,  amongst  whom  there 
 were  several  Metropolitans.  The  chief  Bishops  of  the  three 
 other  great  Dioceses  of  Asia,  Pontus,  and  Thrace,  afterwards 
 assumed  the  name  of  Exarchs :  the  Bishop  of  Ephesus  was 
 Exarch  of  Asia;  the  Bishop  of  Ceesarea  in  Cappadocia,  of 
 Pontus  ^ ;  and  the  Bishop  of  Heraclea  had  had  the  Exarchy  of 
 Thrace,  but  at  that  time  it  was  swallowed  up  by  Constan- 
 tinople. 
 
 However  in  all  this  the  Council  of  Constantinople,  in  the 
 same  spirit  as  that  of  Nicaea,  professed  to  establish  no  new 
 thing,  but  only  to  confirm  ancient  customs.  It  Hkewise 
 confirms  them  in  relation  to  the  barbarous  nations,  that  is 
 such  as  were  without  the  limits  of  the  Roman  Empire; 
 because  it  was  necessary  to  take  into  consideration  the  different 
 
 X  See    Theodor.    iv.     13.      In    like  Council    of  Chalcedon,    (A.  D.    451.) 
 
 manner  Peter  of  Alexandria  liad  sup-  the  Dioceses  of  Ephesus,  (i.  e.  of  Asia,) 
 
 plied   Bishops  to  consecrate   Maximus  and  Csesarea  of  Cappadocia  (i.    e.    of 
 
 (Notea.  page2),  andSt.  Meletiushadset  Pontus),  were  subjected  to  Constanti- 
 
 St.  Gregory  over  tlie  See  of  Constanti-  nople  ;  and  by   the   9th  and   17th,   an 
 
 nople.  appeal  was  allowed  from  all  the  Eastern 
 
 y  By  the  25th  Can.  of  the   CEcum.  Patriarchs  to  Constantinople. 
 
nooK  xviii.]       ECCLESIASTICAL  HISTORY.  17 
 
 circumstances  of  place  and  tlio  inamicrs  oi"  ])cople.     Thus  the  A.  D.  381. 
 Scythians''-  wlio  hvcd  near  the  mouth  of  the  Danuhc  liad  but  ^<>^-  vi.  21. 
 one  Bishop,  because  they  were  still  in  a  wandering  state,  and 
 without  any  fixed  liabitation  ;  and  we  find  likewise  but  one 
 Bishop    of  the   Goths.      All    the   order  of  the   Ecclesiastical 
 hierarchy  was  regulated  and  confirmed  by  ancient  tradition. 
 This  Canon,  which  gives  to  the  Councils  of  ])articular  places 
 full  authority  in  Ecclesiastical  matters,  seems  to  take  away 
 tlie    power    of    a})pcalinfi;    to    the    Po])e,    granted    by    the 
 Council  of  Sardica\  and  to  restore  the  ancient  right.     It  was 
 likewise  decreed  in  this  Council  that  the  Bishop  of  Constan-  Cm.  .3. 
 tinoplc  should  have  the  privilege  of  being  next  in  dignity  to  Soor.  v.  8. 
 the  liishop  of  Bome  ;   i)ccause  C-onstantinoplc  was  New  Rome.  Soz.  vii.  9. 
 This  is  the  most  remarkable   Canon  of  the  whole  Council ; 
 and  whether  this  was  a  new  honour  granted  to  the  Bishop  of 
 C^onstantinoplc,  or  whether  he  was  already  in  possession  of  it, 
 the  consequences  were  of  great  importance  ;  and  instead  of  a 
 mere  dignity,  it  soon  became  a  very  extensive  jurisdiction. 
 
 To  prevent  the  Catholic  Bishops  from  being  lightly  accused,      viii. 
 the  Council  decreed,  that  it  should  not  be  lawful  for  all  sorts  canons, 
 of  persons  without  distinction  to  accuse  them.     If  the  matter  Can.  6. 
 in  dispute  was  of  a  private  nature,  and  a  personal  complaint 
 against  a  Bishop,  no  regard  should  be  had  to  the  person  of 
 the  accuser,  nor  to  his  religion ;  because  every  body  ought  to 
 have  justice    done    them.      But  if  it  was    an    Ecclesiastical 
 matter,  a  Bishop  could  not  be  accused,  either  by  an  heretic, 
 or  a  schismatic,  or  by  an  excomnuniicated  laic,  or  a  deposed 
 Clerk.     A  person  who  was  himself  accused  might  not  accuse 
 a  Bishop  or  a  Clerk,  till  he  had  first  cleared  himself.     Those 
 who  were  irreproachable  were  t(j  lay  their  accusations  before 
 all  the  Bishops  of  the  province.     If  the  Provincial  Council 
 was  not  sufficient,  they  were  to  apply  themselves  to  a  greater 
 
 «  Their  metropolis  was  Tonii.Thcod.  doinncd  Bishop,  in  the  case  of  tlic  latter 
 
 iv.  21.  Soz.  vii.  19.     Nicetas  Choniates  a])pcalin}j,  till  the  sentence  of  the  Pope 
 
 ( .\.  D.  r20i)  says,  that  up  to  his  time  was  received.     Gratian  issued  a  decree 
 
 tlie    Scytliians    had    hut    one    Bishop.  to  much  the  same  purpo.se,  (378.  .A.  D. ) 
 
 Thos.  ()rthoil.  Fid.  lih.  v.  c.  5.  at    the   request    of    a    Roman    Synod. 
 
 «   Tlie   Council  of  Sardica  was  held  (See  Sirmondi  n])pe;id.  Cod.  Theodo^. 
 
 A.  D.  31-7,  during  the  .\rian  trouhles.  j).  SG.  !)(>.  Par.   Ifi.il  )     .\ppeals  to  the 
 
 Tlie  authority  of  the  Apostolic  See  was  Pope  heforc  A.  I).  317,  are  enumerated 
 
 acknowledged  in  Can.3.and  1;  noBishop  by  Cahassut.  ad  Can.  3.  Cone.  Sard, 
 might  be  placed  in  the  See  of  a   con- 
 
Can.  7. 
 
 18  ECCLESIASTICAL  HISTORY.       [book  xviii, 
 
 A.  D.  381.  Council,  namely,  to  that  of  the  Diocese.  The  accusation  was 
 not  to  be  received  until  the  accuser  had  made  himself  liable, 
 by  a  writing  under  his  hand,  to  undergo  the  same  penalty,  if  it 
 proved  a  calumny.  If  any  in  contempt  of  this  decree  pre- 
 sumed to  importune  the  Emperor,  or  secular  courts  of  justice, 
 or  to  trouble  an  (Ecumenical  Council,  his  accusation  shall 
 not  be  allowed.  This  Canon  likewise  makes  no  mention  of 
 the  Pope,  nor  of  the  Canons  of  Sardica. 
 
 The  Council  of  Constantinople  regulates  also  the  manner 
 of  receiving  heretics,  who  return  to  the  Catholic  Church. 
 "The  Arians,"  the  Council  decrees,  "the  Macedonians,  the 
 "  Sabbatians ",  the  Novatians  who  stjde  themselves  Cathari, 
 "or  Aristeri"^;  the  Quartodecimani%  the  ApoUinaristse,  are 
 "  received  by  giving  an  act  of  abjuration  and  renunciation  of 
 "  all  heresy.  They  are  first  to  receive  the  seal  or  unction  of 
 "  the  holy  Chrism  in  their  forehead,  their  eyes,  their  nostrils, 
 "  their  mouths,  and  their  ears ;  and  whilst  this  is  being  done 
 "  must  be  said,  '  The  seal  of  the  unction  of  the  Holy  Ghost.' 
 "  But  as  for  the  Eunomians,  who  are  baptized  merely  by  im- 
 "  mersion,  the  Montanists  or  Phrygians^,  the  Sabellians,  and 
 "  other  heretics,  chiefly  those  who  come  from  Galatia,  we 
 "  receive  them  as  Pagans.  On  the  first  day  we  make  them 
 "  Christians,  on  the  second  Catechumens,  on  the  third  we 
 
 h  The  name,  CEcumetiical,  occurs  first 
 in  this  Canon.  Gieseler.  Period  II. 
 Div.  1.  Ch.  2.  3.  88.     Note  *. 
 
 ■^  Sabbatians,  were  deserters  from  the 
 Novatians.  Cod.  Theod.  xvi.  Tit.  vi. 
 1.  C.  Sabbatius  was  a  Jewish  convert 
 to  Christianity,  ordained  Priest  by 
 Marcian,  the  Novatian  Bishop  of  Con- 
 stantinople. Soc.  V.  21  ;  Sozom.  vii. 
 18.  As  Socrates  fixes  Marcian's  Con- 
 secration in  the  6th  year  of  Theodosiiis, 
 and  Sabbatius  did  not  publish  his 
 heresy  till  after  his  own  ordination ; 
 this  is  an  argument  against  the  authen- 
 ticity of  this  Canon.  The  Sabbatians 
 observed  the  Jewish  time  of  celebrating 
 Easter. 
 
 <*  Novatians.  A  sect  which  rose 
 A.  D.  251,  under  Novatus  a  Car- 
 thaginian Presbyter  and  Novatian, 
 raistd  to  the  See  of  Rome  in  opposition 
 to  Cornelius.  Their  most  prominent 
 doctrine  is  condemned  in  the  XVIth 
 Article  of  our  Church.  They  are  called 
 Cathari  or  Puritans,  Augustin.  de 
 Haeres.    ch.     38.     Balsamon    (end    of 
 
 12th  Cent.)  ad  Can.  vii.  Cone.  C. P.  c.  8. 
 explains  their  other  name,  Aristeri,  of 
 their  abomination  of  the  left  hand.  So 
 Harmenopulus  (12th  Cent.)  de  sect. 
 \5. 
 
 e  Quartodecimans  ended  the  ante- 
 Paschal  fast  according  to  the  Jewish 
 calculation,  Exod.  12.  6.  The  Catholics 
 ended  it  on  the  Sunday  after  the  Jewish 
 Passover.     Eus.  5.  23. 
 
 f  Montanus,  A,  D.  150,  once  a 
 priest  (probably)  of  Cybele  (comp. 
 Didymus,  A.  U.  370,  de  Trinitat.  iii. 
 c.  41,  with  St.  Jerome,  Ep.  27.  (54.) 
 ad  Marcell.  torn.  iv.  pars.  2.  p.  65), 
 proclaimed  that  he  was  divinely  in- 
 spired to  perfect  the  Church.  Maxi- 
 milla  and  Priscilla  joined  him,  laying 
 claim  to  the  same  illumination.  His 
 party  called  themselves,  spiritual,  and 
 all  otler  Christians,  carnal.  Tertullian 
 fell  into  this  heresy,  which  we  find 
 mentioned  as  late  as  A.  D.  530.  Justin. 
 Cod.  lib.  i.  Tit.  5.  1.  18.  21.  From 
 originating  in  Phrygia  (Pepuza)  they 
 are  called  in  the  text,  Phrygians. 
 
BOOK  XVIII.]       ECCLESIASTICAL  HISTORY.  19 
 
 "  exorcise  them,  after  bl()\vin<i;  three   times  upon   their  face  A.  P.  3f»i. 
 "  and  into  their  ears ;  then  we  instruct  them,  we  keep  them 
 "a  great  while  in  the  Church  attending  to  the  Scriptures, 
 "  and   at  length    we    baptize   them/'     VVc   still   find   in    the  r-ti<h<>i- 
 Greek  Euchologium  the  same  mictions  and  the  same  words,  Uapt. 
 used    in    Confirmation.     As    to    those    heretics    whom    the 
 Council    orders   to    be   ba])tized,   it  was   because   they   were 
 either  not  baptized  at  all,  or  not  according  to  the  form  used 
 in   the   Church*-';    and  they  are   the  same,  and  of  the  same 
 country   with    those   whom    St.    Basil    mentions    in    his   first 
 canonical  epistle''   to  St.   Amphilochius,  and  whose  baptism 
 he  declares  to  be  invalid. 
 
 There  is  a  particular  Canon  in  the  Council  of  Constanti-  Can.  5. 
 nople,  relating  to  the  reunion  of  the  Church  of  Antioch, 
 which  is  conceived  in  these  terms:  As  concerning  the  Tome 
 of  those  of  the  West',  we  likewise  receive  those  of  Antioch, 
 who  confess  one  only  Divine  nature  of  the  Father,  Son,  and 
 Holy  Ghost.  This  Tome  of  those  of  the  West  is  some 
 writing  sent  in  favour  of  the  party  of  Paulinus ;  but  we 
 cannot  exactly  say  what  it  is.  This  is  all  that  was  deter- 
 mined in  the  Council  of  Constantinople. 
 
 The  Bishops    afterwards  wrote    a  svnodical  letter  to    the  Tom.  ii. 
 
 r  .  .  .    .  .  Cone. 
 
 Emperor  Theodosius,  wherein,  after  giving  a  l^rief  account  of  p.  9-iti.  B. 
 what  they  had  enacted  concerning  faith  and  discipline,  they 
 add:  "We  beseech  you  therefore  to  authorise  the  decree  of  the 
 "  Council ;  that  as  you  have  honoured  the  Church  by  the 
 "letters  by  which  it  was  called,  you  may  hkewise  fix  a  con- 
 "clusion  and  seal  to  our  determinations."  After  this  letter  follow 
 the  seven  Canons.  The  first  to  confirm  the  Nicene  faith,  and' 
 condemn  the  new  heretics  by  name ;  the  second,  to  shew  the 
 distinction  of  ])rovinces,  and  the  privileges  of  the  ]>riiici[)al 
 Churches ;  the  third,  to  give  the  second  rank  to  the  Bishop 
 of  Constantinople ;  the  fourth,  against  the  Ordination  of 
 ^laximus  the  ('ynic  ;  the  fifth,  for  the  reunion  of  the  ('hurch 
 of  Antioch;   the  sixth,  concerning  the  accusations  of  Bishoj)s; 
 
 B  Vid.  Cone.  Arelat.  I.  (A.  D.  311.)  the  Niccnt-  faith,  confirmed  at  Sardica  ; 
 
 can.  8.  by   Valosius   and  Cave,   tlie  epistle  of 
 
 '■   Ep.  188.  ad  Amphilocli.  torn.  iii.  Pope  Daniasus,  A.  1).  378.  sent  to  the 
 
 p.   268.   (A.   D.  37i.)       He    docs   not  Eastern  Clnirch  (see  Coustant.  p.  495), 
 
 mention  the  Sabellians  or  Eunomians.  and    subscribed    at     Antioch    by    the 
 
 '   Supposed  to  be  by  Hp.    Bevcridge  Eastern  Bishops  in  -\.  D.  379. 
 
20  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  381.  and  the  seventh,  concernino;  the  manner  of  receiving  heretics'^. 
 After  these  follows  the  Creed ;  then  in  the  Latin  copies,  the 
 subscriptions  of  one  hundred  and  forty-seven  Bishops  divided 
 according  to  their  provinces,  the  first  of  which  are  Nectarius 
 of  Constantinople,  and  Timotheus  of  Alexandria.  But  we 
 also  find  there  St.  Meletius  of  Antioch,  who  died  before 
 Timotheus  came  to  the  Council ;  which  makes  it  probable 
 that  they  subscribed  as  every  decree  was  drawn  up;  and 
 that  those  who  came  last  subscribed  to  all  that  had  been 
 before  enacted.      The  Canons  of  the  Council  bear  date  the 
 
 li)id.p.946.  seventh  of  the  Ides  of  July,  that  is  the  ninth  of  that  month. 
 ■  In  compliance  with  what  the  Council  desired,  the  Emperor 
 
 Laws  in      Tlieodosius    made  'a   law    bearing    date    the    third    of   the 
 
 the  Church.  Calends  of  August,  i.   e.  the  thirtieth  of  July,  in  this  year 
 
 Cod.        .381,   by  which   he  orders  all    the  churches  without   farther 
 
 Theod.xvi.    ,   , 
 
 Tit.  i.  1.  3.  delay  to  be  put  into  the  hands  of  those  Bishops  who  con- 
 
 Soz.  vii.  9.  fessed  the  Holy  Trinity,  acknowledging  the  Divine  nature 
 subsisting  in  three  equal  Persons ;  and  who  were  in  commu- 
 nion M'ith  Nectarius  Bishop  of  Constantinople ;  in  Egypt, 
 with  Timotheus  of  Alexandria ;  in  the  East,  with  Pelagius  of 
 Laodicea,  and  Diodorus  of  Tarsus ;  in  the  proconsular  Asia, 
 and  the  Diocese  of  Asia,  with  Amphilochius  Bishop  of  Ico- 
 nium,  and  Optimus  of  Antioch ;  in  the  Diocese  of  Pontus, 
 with  Helladius  Bishop  of  Csesarea,  with  Otreius  of  Melitene, 
 and  Gregory  of  Nyssa ;  and  moreover  with  Terentius  Bishop 
 of  Scythia,  and  Marmarius  of  Marcianople.  Those  who  would 
 communicate  with  all  these  Bishops,  were  to  be  put  in  posses- 
 sion of  the  churches ;  and  those  who  did  not  agree  with  them 
 concerning  the  Faith,  were  to  be  driven  out  from  them,  as 
 notorious  heretics,  and  never  have  them  restored  for  the 
 future,    that    the    Nicene    Faith    might    continue    inviolable. 
 
 ,,. ,  ^        This  law  is  addressed  to  the  Proconsul  of  Asia,  because  this 
 via.  Go-  _  _  _  ' 
 
 thof.  in       province  M^as    most   infested  with  those    heretics  whom   the 
 
 hciric  Lg^ 
 
 Council  had  just  condemned,  particularly  the  Macedonians. 
 The  law  comprehends  the  five  great  Dioceses  subject  to  the 
 
 k  As  to  the  fifth,  sixth,  and  seventh  belonj?  to  the  Council  hckl  in  the  next 
 
 Canons,  the  Last  is  generally  allowed  to  year  in  Constantinople,  which  Vv'as  in 
 
 he    supposititious,    and    to    have    first  fact  a  continuation  of  the  fficunienieal 
 
 appeared,  according  to  Bp.   Beveridge,  Coimcil  of  Constantinople.     (Theod.  v. 
 
 after  A.  D.  45.5  ;  the  two  others  probably  c.  8.) 
 
BOOK  XVIII.]       ECCLESIASTICAL  IIISTOIIY.  21 
 
 Praetorian  Praefcct^  of  the  East,  the  first  of  wliith  was  the  East  A.  P.  38t. 
 properly  so  callcil,  that  is  Syria,  thcii  Egypt,  Asisi,  Pontus  Notit.  dip. 
 and  Tiiracc.     AUhough  Constantinople  was  contained  in  tliis  cnt.  c.  i. 
 last,  the   Bishop  of  that  city  is  named  first,  by  reason  of  the  f^*^.^   '"'^" 
 rank  which  the  Council  had  lately  granted  him.     The  Bishop  *""jLj"i 
 of  the  great  Antioch  in  Syria  is  not  mentioned,  on  account 
 of  the  schism  which  yet  continued  there ;    for  Paiiliniis  was 
 not  acknowledged  by  the  Eastern  Bishops.      St.  Meletius  was 
 dead ;  and  Flavian,  elected  to  succeed  him,  was  not  yet  con- 
 secrated Bishop,  or  at  least  not  generally  acknowledged.    The 
 Emperor  therefore  thought  it  sufficient  to  mention  two  of  the 
 most   approved    Bishops    in    the    Diocese    of  the    East,    viz. 
 Pelagius  of  Laodicca,  and  Diodorus  of  Tarsus.     The  procon- 
 sular Asia  and  the   Diocese  of  Asia  arc  joined  together,  for 
 though  they  were  two  distinct  Dioceses  in  respect  of  the  Civil  Theodor. 
 government,   they  were  joined   together"'  in   the    Ecclesias-  jvot/'vanor. 
 tical ;  so  that  the  Diocese'  of  Asia  contained  eleven  provinces.  ^^  ^°^-^ 
 
 .       P  i.  e   The 
 Although  Ephesus  was  the  capital  of  this  Diocese  of  Asia,  licticsi. 
 
 the  Bishop  of  that  city  is  not  named  here  ;  but  only  Amphi-  ^^"^•^'-  J 
 
 lochius  of  Iconium,  and  Optimus  of  Antioch  in  Pisidia.     For 
 
 the  Diocese  of  Pontus  we  find  the  Bishop  of  Ca^.sarea,  (which 
 
 was    the    capital,)  namely,  llelladius,   St.   Basil's""'   successor.  [»  died 
 
 The  two  last,  Terentius  and  Marmarius,  are  for  the  Diocese  of  "^^      ^'^'' 
 
 Thrace,  besides  the  Bishop  of  Constantinople  who  was  named 
 
 first.     Terentius  was  Bishop  of  Tomi  the  metropolis  of  Scy- 
 
 thia,  and  Marmarius  was  Bishop  of  Marcianople  the  metro- 
 
 })olis  of  Mysia.     It  was  for  these  reasons,  so  far  as  we  are 
 
 acquainted  witli  them,  that  these  eleven  Bishops  were  selected 
 
 from  amongst  the  rest;  and  all  their  names  are  found  in  the 
 
 subscriptions  of  the  Council.     Socrates  says,  that  they  were  .socr.  v.  s. 
 
 made  Patriarchs ;    which  is  to  be  understood  of  the  extra-  aVioc*^^ 
 
 '   The  Prictorian  Pra'fects,  were  ibur  l."53G.     A  siinil.ir  inst.Tiice  occurs  in  the 
 
 olliecrs  witli  plenary  power,  set  over  the  political  division  of  C'appadocia  (A.  1). 
 
 ICast,    Illyricmn,  Italy,  and  the  Gauls.  371),    which    did    not    in     St.     Basil's 
 
 Cod.  Theod.  1.  Tit.  ii.  1.  8.  opinion  necessarily  imply  a  change  in 
 
 "'  The    Civil    Diocese   of  Asia   was  the  Ecclesiastical   arrangement.     This 
 
 governcdbya  Vicar  (i.e.  Vice- Pnefect);  was  the  origin  of  the  diilVrence  between 
 
 Asia  Proper  was  an  independent  pro-  St.    Basil    and    Anthinuis    Bishop    of 
 
 viiice  under  a  Proconsul,  who  acknow-  Tyana.     Oral.   Cireg.   Naz.  xliii.  c.  58, 
 
 ledged  no  authority  under  that  of  the  and  Xota?  Lcunclav.  ad  loc.    Generaliv, 
 
 Pr;elorian   Pr;efect.     These  two  coun-  liowevcr,  tlie  ICcclesiastical  followed  the 
 
 tries  Politically  distinct    were   Ecelesi-  Civil  division  ;  and  the  Church  decreed 
 
 astically    united.        See    Theodor.    as  that  it  should  do  so,  in  the  Council  of 
 
 iiui.ted    in    the    margin,   and    Notit.   p.  Cha'.cedon,  can.  17. 
 
22 
 
 ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 Cod. 
 Theod.xvi. 
 
 Tit 
 
 1.  6. 
 
 Cod. 
 Theod. 
 ibid.  1.  8. 
 
 A.  P.  381.  ordinary  power  which  was  accorded  to  them  in  these  great 
 Dioceses. 
 
 We  find  several  other  laws  of  Theodosius  made  this  same 
 year,  381,  in  favour  of  religion.  There  is  one  bearing  date 
 the  fourth  of  the  ides,  i.  e.  the  10th,  of  January,  by  which  he 
 takes  all  the  churches  from  the  heretics,  notwithstanding  the 
 rescripts  which  they  may  have  obtained  by  surprise.  He 
 therein  expressly  condemns  the  Photinians,  the  Arians,  and 
 Eunomians ;  he  recommends  the  Nicene  faith,  and  forbids  all 
 the  assemblies  of  heretics  within  the  cities.  This  law  is 
 addressed  to  Eutropius  the  Praetorian  Praafect  of  the  East, 
 whose  learning  and  virtue  is  commended  by  St.  Gregory 
 Nazianzen.  By  another  law  addressed  to  the  Count"  of  the 
 East,  and  dated  the  14th  of  the  calends  of  August,  i.  e.  the 
 1 9th  of  July,  the  Emperor  Theodosius  forbids  the  Eunomians, 
 Arians,  and  Aetians  to  build  churches  either  in  the  cities  or 
 country,  under  penalty  of  confiscation  of  the  places  where 
 they  build  them :  that  is  to  say,  he  gives  order  for  executing 
 what  was  before  determined  in  the  Council,  with  regard  to 
 the  fifteen  provinces  comprehended  within  the  Diocese  of  the 
 East,  where  the  Arians  had  most  power,  and  where  Eunomius 
 and  Aetius  had  taught. 
 
 About  the  same  time,  that  is  to  say  on  the  8  th  of  May,  in 
 this  year  381,  he  made  a  law  against  the  Manichees,  which 
 confirms  the  prohibition  already"  made  against  them,  as  to 
 giving  or  receiving  any  thing  amongst  them  by  will  or  dona- 
 tion, and  holding  assemblies ;  and  this  under  whatsoever 
 name  they  disguise  themselves,  whether  Encratites,  Apotac- 
 tites,  Hydroparastates,  or  SaccophoriansP.  These  were  more 
 ancient  and  less  odious  heresies,  whose  names  the  Manichees 
 borrowed,  in  order  to  screen  themselves  from  the  public 
 hatred.  They  called  themselves  Encratites,  or  continent, 
 because  they  condemned  marriage ;  Hydroparastates,  or  Aqua- 
 
 Cod. 
 Theod. 
 ibid.  1.  7. 
 
 n  Count  of  the  East,  presided  over  the 
 Diocese  of  Oriens,  or  Syria,  under  the 
 Prsefect  of  the  whole  East.  See  note  1, 
 p.  21. 
 
 °  Already  made  against  them,  viz.  by 
 Valentinian  I.,  A.  D.  372.  Cod.  Theod. 
 xvi.  Tit.  V.  1.  3.  Otherwise,  Valentinian 
 tolerated  both  pagans  and  liereties.  See 
 Gieseler.  Period.  II.  Div.  1.  2.  2.  §  8  k 
 
 ^  These    sects    (St.    Epiph.   46,   47, 
 
 Hasr.  St.  Basil.  Epist.  199.  can.  47.) 
 were  often  confounded  with  the  Mani- 
 chees, from  holding  in  common  with 
 them  two  co-eternal  principles  of  good 
 and  evil,  and,  particularly,  in  consider- 
 ing all  matter  to  be  evil.  These  opinions 
 are  condemned  in  the  Apostolical 
 Canons  (43.  and  45.),  on  the  ground 
 that  "every  creature  of  God  is  good." 
 1  Tim.  iv.  4. 
 
BOOK  XVIII.]       ECCLESIASTICAL  HISTORY.  23 
 
 rians,  because  they  used  water  in  the  Eucharist,  entirely  con-  A.  D.  38i. 
 {lenuiing  the  use  of  wine  ;    the  profession  which  they  made 
 of  poverty  occasioned  their  assuming  the  name  of  Apotactites, 
 or  renouncers ;  and  of  Saccophorians,  or  wearers  of  sackcloth ; 
 hut  they  collected  together  all  the  errors  of  these  sects,  and 
 held  some  still  more  criminal.     This  law  also  is  addressed  to 
 Eutropius   the   Praetorian   Pra^fect  of  the   East,  to  whom  is 
 likewise  addressed  a  law  against  apostates  dated  in  the  same  Cod. 
 month,  and  probably  the  same  day;  which  deprives  those  of 'pi|^*'iY ^\'; 
 the  privilege  of  making  wills,  who  from  Christians  become 
 Pagans,  and  annuls  their  testaments.     At  the  end  of  the  same 
 year,  and  on  the  13th  of  the  calends  of  January,  ?'.  e.  on  the  Cod. 
 2()th  of  December,  Thcodosius  made  his  first  law,  that  we  Tit.  x.  1.  i. 
 now  have  remaining,  against  the  Pagans,  against  whom  we  ^i"yf  ajiop 
 find  none  since  Constautius'  time  in  the  year  356.     This  law 
 forbids  them  to  offer  sacrifices  either  in  the  day  time,  or  at 
 night,  under  the  penalty  of  being  proscribed.     But  he  did  not 
 yet  cause  the  temples  to  be  shut;  and  in  the  following  year 
 382,  he  published  a  rescript,  exjiressly   permitting  them  to 
 assemble  in  a  certain  famous  temple  of  Osdroena,  although  c<.d. 
 there  were  idols   in  it ;  on  condition  however  of  their   not  ii,|,V."i.  s. 
 ofllcring  sacrifices  there.       The    same    year  382,  he  made  a 
 law  against  the  Manichees  more  severe  than  the  former ;   bv  Cod. 
 
 I  •    .  r>       •  -1  ,  1,      ,  .1  ''^Theod.xvi. 
 
 which  conhrmmg,  with  respect  to  them  all,  the  punishment  of  Tit.  s.  i.  9. 
 
 not  having  power  to  dispose  of  their  estates,  he  adds  the 
 penalty  of  death  to  such  as  assume  the  names  of  Encratites, 
 Sacco])horians,  or  Ilydroparastates ;  and  orders  Florus  the  Prae- 
 torian Pra?fect  of  the  East,  to  appoint  inquisitors  for  discovering 
 them.  This  is  the  first  time  that  we  meet  with  the  word 
 inquisitors  in  the  laws  against  heretics. 
 
 The   Emperor   Thcodosius   being   informed  of  what   had  Socr.  v.  n. 
 happened  to  St.   Paul  Bishop  of  Constantinople,  whom  the  Soz.  vii.  lo. 
 Praefect  Philip  had  put  to  death  in  his  exile  ',  caused  his  body  ['  During 
 to  be  brought  from  Ancyra,  and  buried  it  with  great  state  in  pcrsecu- 
 the  church  which  Macedonius  the  adversary  of  Paul  had  built,  '^qV'^"^' 
 and  which  was  very  large  and  greatly  esteemed.    The  name  of 
 St.  Paul  was  given  to  it ;  and  most  of  the  people,  esj)ecially 
 the  women,  imagined  since,  that  it  was  the  Apostle  St.  Paul, 
 whose  relics  were    there    deposited.     Certain    persons    were 
 apj)()inted  for  taking  care  of  those  churches  where  relics  were 
 
24  ECCLESIASTICAL  HISTORY.       [book  xviu. 
 
 A.  P.  331.  laid   up,    and    other   holy    places;    and   these    guardians   or 
 
 keepers  enjoyed  the  personal  exemptions 'i  of  the  Clergy.  We 
 Theod.xvi.  have  a  famous  law  of  Theodosius  to  this  purpose,  bearing 
 and'co^^"  ^^^^  *^^  ^^^^  ^^J  ^^  March  381,  and  addressed  to  the  Count 
 thof.adioc.  of  the  East ;   which  address  gives  us  reason  to  believe  that  the 
 
 holy  places,  of  which  it  speaks,  are  those  of  Jerusalem  and 
 
 other  parts  of  Palestine. 
 Coumjii  of       Immediately  after  the  Council  of  Constantinople,  that  of 
 Aquiieia.     Aquileia  was  held  in  the  West,  which  had  been  called  by  order 
 
 of  the  Emperor  Gratian^',  as  early  as  the  beginning  of  the  year 
 Tom.  ii.  37 9_  \Yg  f^nd  there  but  thirty-two,  or  thirty-three  Bishops,  and 
 p.  978.  most  of  them  of  Italy ;  but  the  rest  of  the  provinces  except 
 p.  699.]  Spain,  sent  deputies  thither,  so  that  all  the  West  were  par- 
 Gest.Conc.  takers  in  it.     The   Bishops  of  the   East  were  permitted  to 
 
 ap.  Am-  .  „        .    .  ,  ,  , 
 
 bros.  §  7.    come  to  it,  but  they  were  oi  opmion  that  they  ought  not. 
 
 p'!"78a  ^^  '^^  ^t.  Valerian  of  Aquileia  held  the  first  place,  probably 
 on  account  of  his  age,  and  because  the  Council  was  held  in 
 
 Ibid.  §  54,  jjjg  ^jjy .  1^^^  t^|._  Ambrose  had  the  management  of  every 
 thing,  as  being  Metropolitan  of  that  district,  which  was  under 
 the    Vicariate^  of  Italy,    of  which    Milan    was    the    capital. 
 
 ^°^in"'       IIg  finished  about  the   time  of  this  Council  his  work  con- 
 
 p.  699. 
 
 cerning  the  Holy  Ghost,  which  the   Emperor   Gratian  had 
 
 desired  him  to  write  three  years  before.     For  at  the  beginning 
 
 Prolog.       of  it,  he  takes  notice  of  the  death  of  Athanaric  king  of  the 
 
 '    Constantine   released   the    Clergy  A.  D.  379.     See  Bingham,  v.  3.  &c. 
 from  the  burdensome  inunicipal  offices  '  Palladius    and    Seeundianus,    who 
 
 (Euseb.  X.  7.    Cod.   Theod.  xvi.   2,   1.  alone  maintained  Arianisni  hi  the  West, 
 
 A.    D.    313,    and   2.   A.   D.   319);    an  complained  to  Gratian  tliat  they  were 
 
 immunity  enjoyed  once  by  the  pagan  called    Arians,    and    begged    him    to 
 
 Priests,   and  allowed  generally  to   the  assemble  a  General  Council,  particularly 
 
 Jews,  till  by  the  third  law  in  Cod.  Theod.  that    he    would    summon    the    Eastern 
 
 xvi.  8.  A.  D.  321,  it  was  restricted  to  a  Bishops.     St.  Ambrose  represented  the 
 
 few    among    them.       The    Clergy   and  unreasonableness   of  troubling   all    the 
 
 Church  lands  were,  besides,  freed  from  Bishops  for  the  sake  of  two  heretics,  and 
 
 the  extraordinary  and  from  the  so-called  Gratian  dispensed  with  the  attendance 
 
 sordid  imposts  (e.  g.  supj) lying  timber,  of  such  as  had  reasonable  grounds  for 
 
 coal,    &c.)    Cod.    Theod.    xi.     16.     15.  absenting  themselves.     St.  Ambr.  Ep. 
 
 A.  D.  382.    Ibid.  18.  A.  D.  390.    Ibid.  12.  §  3.  10.  §  2.   Script.   Imp.  in  Gest. 
 
 21.  and  22.  A.  D.  397;  from  entertain-  Concil.  Aq.  §  4. 
 
 ing    the  Court,  Judges,    &c.    on   their  »  A  civil  officer.     The  authority  of 
 
 journeys.  Cod.  vii.  8.  xvi.  2.  8.  A.  D.  the  Prtetorian  Praefect  of  Italy  extended 
 
 343 ;  from  supplying  carriages,  &c.  to  over  tlie  three  Dioceses  of  Africa,  Italy 
 
 convey  the  Emperor's  corn,  &c.,  Cod.  (i.  e.  Lombard)^  and  Istria),  and  Kome 
 
 viii.  5.  xi.  16.  15.  A.  D.  382.  xvi.  2.  40.  (i.  e.  the  islands,  and  Italy  south  of  the 
 
 A.  D.  412  ;  and  from  the  tax  paid  every  Arno),  each  of  which  was  governed  by 
 
 four  years  for  permission  to  trade.  Cod  a  Vicar.      Vid.  Paneir.   aji.  Grasv.  Th- 
 
 xvi.  2.  8.  A.  D.  343.   xiii.  1.  1.  A.  D.  vii.  pp.  1791.  1894.  1905. 
 357.    xvi.  2.  15.  A.  D.  360.    xiii.  1.  11. 
 
BOOK  xviii.]       FXCLESIASTICAL  HISTORY.  25 
 
 Goths',  wliicli  happened  on  the  2.>th  of  January,  381,  and  A.  D.  381. 
 mentions  Daniasus,  Peter,  and  Gregory,  as  Bishops  of  Rome,  ibid.  §  la 
 Alexandria,  and  Constantinople;  whieh  shews  that  he  wa.s 
 not  yet  informed  of  the  death  of  Peter,  nor  of  the  resignation  of 
 Gregory.  This  work  is  divided  into  three  books,  and  in  it 
 St.  Ambrose  proves,  in  opposition  to  the  Arians  and  Mace- 
 donians, that  the  Holy  Cdiost  is  God,  ecpial  with  the  Father 
 and  the  Son,  and  of  the  same  substance  ;  that  He  spake  by  the 
 Prophets  ;  and  whatever  else  had  been  proved  by  the  other 
 Catholic  doctors;  such  as  Didymus",  St.  Athanasius,  St.  Basil, 
 St.  Gregory  Nazianzcn,  and  St.  Gregory  of  Nyssa,  of  whose 
 proofs  and  thoughts  he  makes  a  very  judicious  use,  in  order  to 
 make  them  known  to  the  \\  estern  Church.  After  St.  Am- 
 brose, we  find  in  the  Council  of  Aquileia,  Aneminius",  whom  he 
 had  lately  caused  to  be  elected  Bishop  of  Sirmium,  the  capital 
 of  the  Western  Illyricum  ;  Constantius  of  Sciscia  in  the  same  ^^f*^-  §  ^'• 
 province,  and  Felix  of  Jadera,  on  the  borders  of  Dalmatia, 
 The  deputies  from  Gaul,  were  St.  Justus  of  Lyons,  Con- 
 stantius of  Orange,  Pi'oculus  of  jMarseilles ;  and  for  the  Alps, 
 Theodorus  of  Oetodurum  in  Valais,  Domninus  of  Grenoble, 
 and  Amantius  of  Nice.  St.  Justus  of  Lyons  is  thought  to  be 
 the  same  person  to  whom  two  letters  of  St.  Ambrose  are  Epist7&  8. 
 addressed,  concerning  certain  questions  of  Scripture.  At  his 
 return  from  this  Council,  St.  Justus  quitted  his  Church,  and  vita  ap. 
 
 1.  1.  />T-.  ,  11-        1  Siiriuin, 
 
 retired  nito  the  solitudes  of  Lgypt,  where  he  lived  some  years  st-i.t.  2. 
 with  a  young  Reader,  named  Viator,  who  had  followed  him.    "'"•^J'- 
 After  their  death  their  bodies  were  brought  back  to  Lyons 
 on  the  2d  of  Septemlier,  the  same  day  on  which  the  Church  Mariyr. 
 still  honors  the  memory  of  St.  Justus.      We  find  Constantius  p.  398. 
 Bishop  of  Orange  present  at  several  Councils,  as  well  as  Pro-  st.  Jerome, 
 cuius  of  Marseilles,  whom  St.  Jerome  styles,  Most  holy  and  [V.p.  90. 
 
 t()m.4.p.777. 
 Bcncd.] 
 
 '  The  Visigoths  (of  whom  Atlianaric  *  While  the  Arian  Empress,  Justiiia, 
 
 was    king)    had   hecn    alU)wed   by    the  was  at  Sirmium    (379)   there  was   an 
 
 Komnns  to  settle  to  the  south  of   the  election  to  the  Bishopric  of  that  See,  in 
 
 Danube.     After  many  serious  quancls  which  Photinus  and  liis  successor  Ger- 
 
 with  the  Romans,  they  had  now  come  ininius  an  Arian  liad  done  much  harm  ; 
 
 to  terms  with  Theodosius.  and  St.  Ambrose  quitted  his  own  Dio- 
 
 "  Didymus  was  head  of  the  cateche-  cese  (see  note  x,  p.  KJ),  and  succeeded 
 
 tical  school  at  Alexandria.      His  book  in    making  Aneminius    Bishop    of  the 
 
 On  the  Holy  Ghost  is  extant  in  a  Latin  vacant  See.   Hence,  especially,  Justina's 
 
 translation  by   St.  Jerome,  torn.  iv.  p.  enmity   to   St.   Ambrose,  of  which  see 
 
 ■0)3.     He  dic'd  A.  D.  396.  below",  ch.  11.   Paulin.  Vit.  §  11. 
 
26  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  381.  most  learned  Pontiff,  and  he  exhorts  the  Monk  Rusticus  to 
 improve  by  his  instructions. 
 
 The  Bishops  of  Africa  deputed  to  the  Council  of  Aquileia, 
 
 were  Felix  and  Numidius.       No  one  came  thither  from  the 
 
 Bishop  of  Rome,  or  from  all   that  part  of  Italy  which  was 
 
 particularly  under  his  jurisdiction,  that  is  the  Vicariate   of 
 
 Rome^.     From  the  other  parts  of  Italy  there  came  thither 
 
 Eusebius  of  Bologna,  whose  zeal  for  forming  and  directing 
 
 DeVirginit.  communities    of    virgins   is    commended   by    St.    Ambrose ; 
 
 torn.  I.  "     Limenius  of  Vercellse,  the    successor  of  St.  Eusebius;    Sa- 
 
 p.  245.        binus  of  Placentia,  to  whom  several  of  St.  Ambrose's  letters 
 
 Jul.  18.       are  addressed  ;  Abundantius  of  Trent ;  Philastrius '  of  Brixia, 
 
 P'  ^^^'        famous  for  his  holy  life,  and  his  book  on  Heresies ;    Maxi- 
 
 Ambr.  iv.    mus  of  Emoua   in   Istria;   Bassianus^  of  Lodi^,  a  friend  of 
 
 p    '^^^'      St.  Ambrose;   Ileliodorus*  of  Altinum,  known  by  his  friend- 
 
 Pompeia.]  ship  wdth  St.  Jcromc ;  Eventius  of  Ticinum  or  Pavia,  called 
 
 ron'rii^iTr  ^^^  Juvcutius ;    these   three  last   are  reckoned*  among  the 
 
 [v.  xxxiv.    Saints :  Exuperantius  of  Tortona^  the  disciple  of  St.  Eusebius 
 
 XXXV.  Ben.]  •■■  ^'■ 
 
 5  Martyroi.  of  Vercellae,  and  a  confessor ;  and  Diogenes  of  Genoa, 
 ju"  3^^  There  are  some  others  mentioned,  without  any  notice  of 
 Feb.  8.  their  Sees,  or  even  of  their  being  Bishops.  We  find  there  also 
 L    e  ona.j  ^^  Priest  Chromatius^  St.  Jerome's  friend,  and  afterwards 
 
 'EpistHie-  c  ■^    •  n^^ 
 
 ron.  xiiii.  Bishop  of  Aquileia.  These  are  the  persons  who  were  present  at 
 i!".'  this  Council;    beino;   almost  all  honored  by  the   Church  as 
 
 Epist.  ^  ?  .  . 
 
 Ambr.  x.     Saiuts.     On  the  Arian  side  there  came  thither  only  Palladius 
 
 §    2.  .  .  . 
 
 and  Secundianus,  Bishops,  and  a  Priest  named  Attains,  the 
 [8  Peta-  disciple  of  Valens,  Bishop  of  Pettaw  *  in  Illyricum ;  this 
 Valens  at  that  time  concealed  himself  at  Milan.  On  the  first 
 of  September^  the  Bishops  assembled  in  the  church  of  Aquileia, 
 Gest.Conc.  being  pressed  to  it  by  the  Arians,  who  came  thither  even 
 ap.  Arab,  before  the  time  appointed.  To  go  back  to  the  original  of  the 
 p. 789. CD.  dispute,  the  Bishops  caused  Arius'  letter®  to  St.  Alexander  of 
 ^'Pr|served  Alexandria  to  be  read,  and  were  for  obliging  the  Arians  to  con- 
 Athan.  de  Jenm  the  blasphemies  contained  therein ;  which  they  constantly 
 Arim.  et  refused,  without,  however,  owning  themselves  to  be  Arians. 
 p.  2.  p.  729.  After  having  disputed  a  long  time  without  making  any  pro- 
 Hsercs'^Gg!  g'^ess,  it  was  agreed,  in  order  to  condemn  them  in  a  legal 
 §  '  •  ]  manner,   to  draw  up  certain  acts,  which  they  caused  to  be 
 
 *■  See  note  s,  p.  24.  the  fifth,  or  more  probably  the  third, 
 
 ^  The  Council  began  and  ended  on       (see  next  chapter,)  of  September. 
 
 I 
 
BOOK  xvm.]       ECCLESIASTICAL  HISTORY.  27 
 
 taken  down  by  notes  as  they  were  dclivcrctl ;  and  those  acts  A.  n.  nsi. 
 be<i;an  as  follows. 
 
 Under  the  Consulate  of  Syagrius  and  Euchcrhis,  on  the        XI. 
 
 .-.     1      <•    1  £•   o       .         I  •  I        o     1      r    1  1       •      Arts  of  the 
 
 .]rd  oi  the  nones  or  hej>toinl)er,  ?.  e.  the  ."rd  ot  that  niontli,  in  council  of 
 
 the  year  381,  in   the  church,  the  Bishops  being  seated,  viz.  ■* ''""^''*' 
 
 Valerian,   Ambrose,   Eusebius,  and  the   rest  .who  liave   been 
 
 named,  Ambrose  the  Bi.shop  said :   "  We  have  spoken  a  great 
 
 "  while  without  any  acts,  but  since  Palladius  and  Secundianus 
 
 "  offend   our  ears  with  so  many   blasphemies  as  are   hardly 
 
 "  crcdii)le,  and  lest  they  slioukl  have  recourse  to  some  artifice 
 
 "  to  deny  hereafter  what  they  have  said ;    though  the  testi- 
 
 "  mony  of  so  many  Bishops  cannot  be  doubted  ;  it  is  proper 
 
 "  to    have   acts    made.      Ye    are    therefore   to    declare,    holy 
 
 "  Bishops,  whether  you  agree  to  it."    All  the  Bishops  said : 
 
 "  We  agree  to  it."    Afterwards  St.  Ambrose  caused  a  Deacon 
 
 named  Sabinianus  to  read  the  Empcroi-'s  letter  for  convening 
 
 the   Council.     Then   St.   Ambrose   said,   "  This  is  what  the 
 
 "  Emperor  hath  ordered ;  he  would  not  wrong  the  Bishops, 
 
 "  he  hath   declared  them  interpreters  of  the  Scripture,  and 
 
 "judges  of  this  controversy.     Since  then  we  are  assembled  in 
 
 "  Council,   answer  what  is  proposed  to  you.     Arius'  letter 
 
 "  hath  been  read ;    it  shall  be  read  again   if  you  desire  it ; 
 
 "  from   the  very  beginning  it  contains  blasphemies,   saying 
 
 "  that  the  Father  only  is  eternal.     If  you  believe  that  the  Son 
 
 "  of  God  is  not  eternal,  prove   it  if  you  are    able ;    if  you 
 
 "  believe  that  this  proposition  ought  to  be  condemned,  then 
 
 "  condemn  it.     The  Gospel  is  before  us,  and  St.  Paul  and  all 
 
 "  the   Scriy)turcs  ;  prove  by  any  passage  whatsoever  that  the 
 
 "  Son  of  God  is  not  eternal." 
 
 Palladius  said :  "  You  have  so  ordered  it  that  the  Council 
 "should  not  be  general,  as  appears  i)y  the  Emperor's  letter 
 "  which  you  have  produced ;  and  we  cannot  answer  in  the 
 "  absence  of  our  brethren."  St  Ambrose  said ;  "  VVlio  arc 
 "  your  brethren  ?"  "  The  Bisho]>s  of  the  East,"  said  Palladius. 
 St.  Ambrose  said  :  "  However  since  in  times  past  the  usage 
 "  of  Councils  has  been,  that  the  Eastern  Bishops  liold  theirs 
 "  in  the  East,  and  tho.se  of  the  West  in  the  West;  we  who  are 
 "  in  the  West,  are  assembled  at  Aquileia  according  to  the 
 "  Emperor's  order :  besides,  the  Prajfect  of  Italy  hath  declared 
 "  l)v  his  letters  that  those  of  the  East  miirht  come  hither  if 
 
28  ECCLESIASTICAL  HISTORY.       [book  xviii, 
 
 A.  D.  381.  "  they  pleased;  but  they,  knowmg  the  custom  which  I 
 "  have  mentioned,  would  not  come."  Palladius  said  :  "  Our 
 "  Emperor  Gratian  ordered  those  of  the  East  to  come ;  can 
 "  3'ou  deny  it  ?  He  himself  told  us  so."  "  He  so  far  indeed 
 "  ordered  it,"  said  St.  Ambrose,  "  as  not  to  forbid  it." 
 Palladius  said :  "  It  is  by  your  solicitations  that  you  have 
 "  hindered  them  from  coming,  on  a  false  pretence,  and  you 
 "  have  kept  away  the  Council." 
 XII.  St.  Ambrose  said  :    "  We  must  not  wander  any  longer ; 
 
 Eternity  of  at7        a    •  •    i      •  •  i  7       7-.     7 
 
 iiie  Son  of  "  answer  dn-ectly.  Was  Anus  right  in  saying,  that  tlie  iHttlier 
 "  only  is  eternal  ?  Is  what  he  said  according  to  the  Scrip- 
 "  tures  or  not?"  Palladius  said:  "I  do  not  answer  you." 
 Constantius  Bishop  of  Orange  said :  "  Do  you  not  answer 
 "after  having  blasphemed  so  long?"  (This  must  be  under- 
 stood of  the  former  dispute  before  the  acts  were  Avritten.) 
 Eusebius  of  Bologna  added :  "  You  ought  to  declare  your 
 "  faith  plainly.  If  a  Pagan  should  ask  you,  how  you  believe 
 "  in  Jesus  Christ,  you  ought  not  to  be  ashamed  to  confess 
 "  it."  Sabinus  Bishop  of  Placentia  said  :  "  It  is  yourselves 
 "  who  urged  us  to  assemble  at  this  time,  without  staying  for 
 "  the  rest  of  our  brethren  who  might  have  come  ;  therefore 
 "  you  are  not  at  liberty  to  go  back.  Do  you  say  that  Christ 
 "is  a  created  Being,  or  that  the  Son  of  God  is  eternal?" 
 Palladius  said :  "  We  told  you  that  .we  would  come  to 
 "  prove  you  blameworthy  for  imposing  upon  the  Emperor." 
 St.  Ambrose  said:  "Let  Palladius'  letter  be  read,  in  order 
 "  to  see  whether  he  mentioned  this  to  us ;  and  we  shall  find 
 "  that  he  still  deceives  us."  Palladius  said :  "  Yes,  let  it  be 
 "  read."  The  Bishops  said  to  him :  "  When  the  Emperor  was 
 "  at  Sirmium,  did  you  solicit  him  for  a  Council,  or  was  it  lie 
 "  that  pressed  you  ? "  Palladius  replied :  "  He  said  to  me, 
 "'Go.'  We  said  to  him,  'Are  the  Bishops  of  the  East 
 "summoned?'  'They  are,'  said  he.  If  those  of  the  East 
 "  had  not  been  summoned  should  we  have  come  ?" 
 
 St.  Ambrose  said:  "Let  us  say  no  more  of  the  Eastern 
 "  Bishops :  I  now  ask  your  opinion.  Arius'  letter  hath  been 
 "  read  ;  you  say  that  you  are  not  an  Arian  ;  therefore  either 
 "condemn  Arius,  or  defend  him."  Palladius  debated  again 
 upon  the  absence  of  the  Eastern  Bishops,  and  St.  Ambrose 
 12.  added:   ''It  was  you  yourself  who  urged  us  to  assemble  at 
 
 s^  ]]. 
 
BOOK  XVIII.]       ECCLESIASTICAL  HISTORY.  29 
 
 "  this  time  ;    you  yourself  have   to-day   said,   *  We  come  as  A.  n.  .3Si. 
 
 "Christians   to   Cliristians;'  therefore  you   owned  us   to   he 
 
 "Christians.     You  promised  to  assign  your  reasons,  and  to 
 
 "  hear  those  whicli  we  iiad  to  give.      I  have  offered  you  the 
 
 "  letter  whieh  Arius  wrote,  in  regard  to  whieh  you  say  that 
 
 "  we  have  wronged  you :  you  say  that  you  arc  not  followers 
 
 "of  Arius.     You  must  to-day  declare  your  opinion;  either 
 
 "  eondenm  or  defend  him  hy  such  passages  as  you  think  fit." 
 
 Afterwards   he    added :    "  Then    according   to   Arius'    letter, 
 
 "Jesus  Christ  the  Son  of  God  is  not  eternal."     Palladius  still 
 
 shifted  the  matter  to  the  question  of  the  validity  of  the  Council. 
 
 St.  Amhrosc  added  :   "  lie  who  said  that  the  Son  of  God  is 
 
 "  not  eternal  has  been  unanimously  condemned :  Arius  hath 
 
 "said  it:  Palladius  followeth  him,  refusing  to  condemn  Arius. 
 
 "  Let  us  see  therefore  whether  we  are  to  approve  his  opinion, 
 
 "  and  whether  he  speaks  agreeably  to  the  Scriptiu'e  or  contrary 
 
 "to  it.     For  we  read:    Tlie  eternal  power  of  God   and  His  Hom.  ].w. 
 
 "  Dicinitu ;    and  again;    Jesus   Christ  is  the  power  of  God.  iCor.  1.2-1. 
 
 "  If  therefore    the    power   of  God  is  eternal,  Jesus  Christ 
 
 "is  eternal."     St.   Eusebius  of  Bologna  said,   "This  is   our 
 
 "  faith,    this   is    the   Catholic    doctrine ;    anathema    to    him 
 
 "that    doth    not    own    it."       All    the    Bishops    cried    out: 
 
 "  Anathema." 
 
 Palladius  said :  "I  have  never  seen  Arius,  and  know  not  §  I4. 
 "  who  he  is."  St.  Euscljius  said  :  "  The  blasphemy  of  Arius 
 "  wherein  he  denies  the  eternity  of  the  Son  of  God  has  been 
 "  set  before  us  ;  will  you  condemn  it  together  witli  its  author, 
 "or  defend  it?"  Palladius  said:  "I  will  not  speak  but  in  a 
 "plenary  Council."  St.  Ambrose  continuing  to  ask  their  opi- 
 nions, addressed  himself  to  the  deputies  from  Gaul:  and  Con- 
 stantius  Bishop  of  Orange  said:  "We  have  always  condemned  §  >i>- 
 "  this  impiety,  and  we  still  condemn  not  oidy  Arius,  but 
 "  whosoever  does  not  own  that  the  Son  of  God  is  eternal." 
 St.  Ambrose  asked  the  opinion  of  St.  Justus  in  particular,  as 
 being  deputed  from  another  part  of  Gaul ;  and  St.  Justus 
 replied :  "  Whoever  does  not  confess,  that  the  Son  of  God  is 
 "  coeternal  with  the  Father,  let  him  be  anathema."  St.  Am- 
 brose likewise  asked  the  opinion  of  the  deputies  from  Africa, 
 and  the  Bishop  Felix  answered  in  the  name  of  all  the  rest,  §  16- 
 that  they  had  already  condemned  that  error,  and  that  they 
 
30  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  381.  would  Still  condemn  it.     Aneminius  as  Bishop  of  Sirmium 
 the  capital  of  Illyricuni,  pronounced  the  same  anathema. 
 XIII.  St.    Ambrose    said :    "  Hear   what   follows."     Then    these 
 
 the  Sor^of  words  were   read,   in  -Arius'  letter,   concerning  the   Father : 
 
 God.  "Who  only  is  eternal.  Who  only  is  without  beginning,  Who 
 
 "only  is  true,  Who  only  hath  immortality."  St.  Ambrose 
 §  17.  said :  "  Condemn  in  this  point  likewise  him  that  saith  that 
 "  the  Son  is  not  very  God."  Palladius  answered  :  "  Who  is 
 "thei'e  that  denies  that  He  is  very  Son?"  St.  Ambrose 
 replied,  "  Arius  hath  said  it."     Palladius  said  :   "  Since  the 
 
 Rom.  9.  5.  "  Apostle  says,  that  Jesus  Christ  is  God  over  all,  can  any  one 
 "  deny  that  He  is  very  Son  of  God  ? "  St.  Ambrose  said : 
 §  18-  "  That  you  may  know  with  what  simplicity  we  seek  the  truth, 
 "  observe  that  I  too  say  what  you  say,  but  you  say  it  only  by 
 "  halves.  For  by  speaking  thus  you  seem  to  deny  His  being 
 "  very  God.  If  then  you  confess  simply  that  the  Son  of  God 
 "  is  very  God ;  speak  these  words  in  the  same  order  as  I  utter 
 "  them."  Palladius  said,  "  I  speak  to  you  according  to  the 
 "  Scriptures ;  I  say  that  the  Lord  is  very  Son  of  God." 
 St.  Ambrose  replied :  "  Do  you  say  that  the  Son  of  God  is 
 "  very  Lord  ? "  Palladius  answered  :  "  Since  I  say  that  He 
 "  is  very  Son,  what  needs  there  more  ?"  St.  Ambrose  said : 
 "  I  require  you  not  only  to  say  that  He  is  very  Son,  but  that 
 "the  Son  of  God  is  very  Lord."  St.  Eusebius  of  Bologna 
 said:  "Jesus  Christ  is  very  God  according  to  the  Catholic 
 "  faith."  Palladius  said:  "He  is  very  Son  of  God."  St  Eu- 
 sebius said :  "  We  likewise  are  sons  of  God  by  adoption,  but 
 "  He  is  so  by  divine  generation.  Do  you  confess  then,  that 
 "  the  very  Son  of  God  is  very  Lord,  properly  and  essentially?" 
 Palladius  replied :  "  I  say  that  He  is  very  only-begotten  Son 
 §  20.  "of  God."  Eusebius  said:  "Do  you  then  believe  that  it  is 
 "speaking  contrary  to  the  Scriptures,  if  we  say  that  Jesus 
 "  Christ  is  very  God?"  Palladius  making  no  answer,  St.  Am- 
 brose said :  "  He  that  only  saith  that  He  is  very  Son,  and 
 "  does  not  say  that  He  is  very  Lord,  has  the  appearance  of 
 "  denying  it.  Let  Palladius  therefore  acknowledge  it  in  this 
 "  order,  if  he  can  prevail  upon  himself  to  do  it,  and  let  him 
 "  declare  whether  he  says  that  the  Son  of  God  is  very  Lord." 
 
 st.John  17.  Palladius  replied:    "The  Son  saith:     That   they  may  knoio 
 "  Thee  the  only  true  God  and  Jesus  Christ  ivhom  Thou  hast  sent. 
 
BOOK  XVIII.]       ECCLESIASTICAL  HISTORY.  31 
 
 "Docs  he  speak  this  by  way  of  feeling  only,  or  in  reality  ?"  A.  D.  .381. 
 St.  Ambrose  rci:)liecl:   "  St.  John  hath  said  in  his  Epistle:    He  i.st.JohnS. 
 
 .      .  .  20. 
 
 "  ?';?  the  true  God.  Do  you  deny  it?'  Palladius  answered: 
 "  When  I  tell  you  that  he  is  very  Son,  I  also  confess  a  true 
 "Divinity."  St.  Ambrose  replied:  "Even  in  this  there  is 
 "  an  evasion ;  for  when  you  speak  of  one  only  and  true 
 "Divinity,  you  ascribe  it  to  the  Father  only,  and  not  to 
 "the  Son:  if  therefore  you  would  speak  plainly,  since  3'ou 
 "  refer  us  to  the  Scriptures,  say  with  the  Evangelist  St.  John, 
 "  He  is  true  God;  or  deny  that  he  hath  said  it."  Palladius 
 answered :  "  There  is  none  other  but  the  Son  who  is 
 "begotten."  St.  Eusebius  said:  "  Jesus  Christ  is  true  God  §  21. 
 "  accordiu":  to  the  belief  of  the  whole  world  and  the  Catholic 
 "  profession.  Is  lie  not  so  in  your  opinion  ?"  Palladius 
 said:  "He  is  the  power  of  our  God."  St.  Ambrose  said: 
 "  You  do  not  declare  yourself  frankly ;  and  consequently  let 
 "  him  be  anathema  who  does  not  confess  that  the  Son  of  God 
 "is  very  Loi'd."  All  the  Bishops  cried  out  "Anathema  to 
 "  him  who  will  not  say  that  the  Christ,  the  Son  of  God,  is 
 "very  Lord." 
 
 As  they  continued  to  read  Arius'  letter,  they  examined 
 this  expression  ;    The  Father  only  posscsseth  immortality  ;  and 
 St  Ambrose  said ;  "  The  Son  of  God,  hath  He  immortality 
 "  or  not,  according  to  His  Divinity  ?"    Palladius  answered  : 
 "  Do  you  receive  these  words  of  the  Apostle  or  not,  the  Kiny  1  Tim.  o. 
 "  of  Kings  irlio  only  hath  immortality .?"    St.  Ambrose  replied,   ^'  **' 
 "  What    say    you    of   Christ    the    Son  of  God  ?"       Palladius 
 answered,  "  The  name  Christ,  is  it  divine  or  human  ?"     St.  §  2.3. 
 Eusebius  said,  "  According  to  the  mystery  of  the  Licarnation, 
 "  we  call  Him  Christ,  but  the  same  is  God  and  man."     Palla- 
 dius answered,  "  Christ  is  a  name  of  the  llesh,  the  name  of  a 
 "  man ;  do  you  the  rest  likewise  answer  me."     St.  Eusebius 
 said,  "Wherefore  do  you  dwell  upon  useless  matters?    This 
 "  passage  of  the  Apostle  which  you  have  cited  in  favour  of 
 "  Arius,  expresses,  if  you  understand  it,  when  speaking  of 
 "  God,  the  dignity  of  the  whole  Divine  nature;  for  the  Father 
 "  and  the  Son  are  both  signified  under  the  notion  of  God." 
 St.    Ambrose    said,    "  I  ask    you    to  give   me  your   opinion 
 "  ])lainly.     Hath  the    Son  of  God  immortality  according  to  §  24. 
 "  the  divine  generation,  or  hath  He  not  ?"  and  after  several 
 
32  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A-  D-  381.  evasions  of  Palladius,  he  added ;  "  What  think  you  of  him 
 "  who  denieth  that  the  Son  of  God  hath  immortahty  ?"  All 
 the  Bishops  cried  out :  "  Let  him  be  anathema."  Palladius 
 §  25.  said,  "  The  divine  generation  is  immortal."  St.  Ambrose 
 replied,  "  This  is  a  farther  evasion  to  avoid  explaining  your- 
 "  self  clearly  concerning  the  Son  of  God.  I  affirm  that  the 
 *•  Son  of  God  hath  immortality  according  to  His  Divinity ; 
 "  do  you  deny  it  ?"  Palladius  said,  "  Is  Jesus  Christ  dead  or 
 "  not  ?"  "  He  is,"  replied  St.  Ambrose,  "  according  to  the 
 *'  flesh :  even  our  souls  do  not  die.  Do  you  then  think  that 
 "  Jesus  Christ  is  dead  according  to  His  Divinity  ?"  Palladius 
 said,  "  What  makes  you  afraid  of  the  word  death  ?"  St.  Am- 
 brose replied,  "  I  am  not  afraid  of  it ;  on  the  contrary,  I  con- 
 "  fess  that  He  is  dead  according  to  our  flesh ;  for  it  is  He 
 *'  Himself  that  hath  delivered  me  from  the  bands  of  death." 
 And  as  Palladius  still  continued  speaking  ambiguously,  affirm- 
 ing that  he  knew  not  Arius,  and  refusing  to  condemn  him, 
 §  26.  St,  Ambrose  said,  "  Let  him  be  anathema  who  will  not 
 "  explain  his  faith  freely."  All  the  Bishops  cried,  "  Let  him 
 "be  anathema." 
 
 They  continued  reading  Arius'  letter :  Who  only  is  loise  : 
 and  Palladius  said,  "  The  Father  is  wise  of  Himself,  but  the 
 "  Son  is  not  wise."  St.  Ambrose  and  St.  Eusebius  both 
 exclaimed  against  this  impiety,  and  Palladius  confessed  that 
 the  Son  of  God  is  the  Wisdom.  St.  Ambrose  asked  him, 
 "Is  He  wise  or  not  ?"  Palladius  answered,  "  He  is  the  Wis- 
 "  dom."     "  He  is  wise  therefore,"  saith  St.  Ambrose,  "  since 
 
 1  Cor.  1.24.  "He  is  the  Wisdom."  Palladius  replied,  "We  answer  you 
 "  according  to  the  Scripture."  St.  Eusebius  said,  "  Let  him 
 "  be  anathema  who  denies  that  the  Son  of  God  is  wise."  All 
 the  Bishops  cried  out,  "  Let  him  be  anathema."  They  also 
 §  28.  examined  Secundianus  upon  this  point,  but  he  would  not 
 explain  himself 
 
 They  proceeded  to  the  term  good;  and  Palladius  owned 
 that  Jesus  Christ  is  good.  St.  Ambrose  said,  "  Arius  was  then 
 "  in  the  wrong  when  he  affirmed  that  the  Father  only  is  good." 
 Palladius  said,  "  He  that  doth  not  say  that  Jesus  Christ  is 
 §  29.  "  good,  speaketh  amiss."  St.  Eusebius  said,  "You  confess  that 
 "  Jesus  Christ  is  good,  but  so  am  I  also ;  for  it  is  to  me  to 
 
 St.  Mat.  25.  "whom  it  is  said,  Wdl  done  tlwiL  good  and  faithful  servant; 
 
nocx  xviii.]       ECCLESIASTICAL  HISTORY.  33 
 
 "  ami,   the   good  man   out  of  the  good  treasure  of  his   heart  A.  D.  381. 
 ''  hr/'/n/rfhfoifh  that  which  is  f/ood.''  Piilhvlius  replied,  "  I  have  S'.  Luke  6. 
 "already  said  it,  I  will  not  answer  yon  until  there  is  a  fnll 
 "  Conncil."     St.  Ambrose  said,  "  The  Jews  said  //'•  is  a  qood  St.  John  7. 
 
 12. 
 
 "  man ;  and  Arins  denies  that  the  Son  of  Ciod  is  good." 
 "Who  can  deny  it?'  replied  Palladins.  St.  Ensehins  said, 
 "  The  Son  of  God  then  is  a  good  (iod.*'  Palladins  answered, 
 "  The  Father  who  is  good  hath  begotten  a  good  Son."  St. 
 Ambrose  rc[)lie{i,  "He  hath  likewise  begotten  us  good,  but  §  30. 
 "  not  according  to  the  divinity."  And  not  being  able  to  get 
 any  thing  else  from  him,  he  said  :  "Let  him  be  anathema  who 
 "  doth  not  confess  that  the  Son  of  God  is  a  good  God."  All 
 tiie  Bishops  said,  "  Let  him  be  anathema." 
 
 Thev  continued  reading:  Who  ahne  is  jwwerfuL  St.  Am-  §31. 
 brose  said,  "  The  Son  of  God,  is  lie  powerful  or  not?"  Palla- 
 dius  replied,  "  He  that  made  all  things  is  He  not  powerful  ?" 
 St.  Ambrose  said,  "  Arius  therefore  hath  sj)oken  wrong,  let 
 him  be  condemned  in  this  at  least?"  Palladius  answered, 
 "  How  do  I  know  who  he  is?  I  answer  for  myself"  Then  he 
 confessed  that  the  Son  of  God  is  powerful,  but  he  would  not 
 own  Him  to  be  the  mighty  Lord.  St.  Ambrose  said,  "  Men  §  32. 
 "are  likewise  powerful,  for  it  is  written  ;  Why  boastest  thou  thy-  •'«.  52.  i 
 "  self  in  mischief,  O  mighty  man?  And  in  another  place  :  For  aCor.i2.  lo. 
 "  7vhen  I  am  weak  then  am  I  strong.  I  require  you  to  confess 
 "that  Christ  the  Son  of  C>od  is  the  mighty  I..ord ;  or  to  prove 
 "the  contrary.  For  T,  who  affirm  tiiat  the  Father  and  the 
 "Son  have  but  one  power,  say  that  the  Son  of  (lod  is 
 "  powerful  as  the  Father  is."  l^aliadius  answered,  "  I  have 
 "said  it  alreadv ;  we  answer  you  in  this  dispute  as  well  as  we 
 "can.  You  yourselves  will  at  once  be  judges  and  |)arties. 
 "  \\c  will  not  answer  you  now ;  we  will  answer  you  in  a 
 "  plenary  (Council."  St.  Ambrose  said,  "  Let  him  lie  anathema 
 "who  denies  that  Christ  is  the  mighty  Lord."  All  the 
 Bishops  cried  out,  "  Anathema." 
 
 They  examined  the  quality  o^  judge,  and  Palladius  allowed      xiv. 
 that  the  Son  of  God  is  Judge  ofall."     Put  he  added,  "  Tiiere  ^^l' Sof 
 '•  is  He  that  giveth,  and  He  that  receiveth  ; "  meaning  by  this  ^"•'• 
 that  the  Father  gives  the    Son    the  power  of  judging.      St.  ^  ' 
 Ambrose   said,   "Hath    He   given   it    Him   by   grace,  or    by 
 "nature?  for  it  is  likewise  given  to  men."     Palladius  replied, 
 
 D 
 
34  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A-  D-  381.  "Is  the  Father,  say  you,  the  greater  or  njot?"  St.  Ambrose 
 perceiving  that  he  endeavoured  to  turn  the  dispute  by  this 
 question,  which  was  what  the  Arians  most  depended  upon, 
 said  to  him,  "I  will  answer  you  hereafter."  But  as  he  per- 
 sisted that  he  would  make  no  reply,  if  they  did  not  answer 
 him  on  this  point,  St.  Eusebius  of  Bologna  said,  "  According 
 "  to  the  Divine  Nature,  the  Son  is  equal  to  the  Father.     You 
 
 St.  John  5.  « find  in  the  Gospel  that  the  Jews  persecuted  Him  because  He 
 "  said  that  God  ivas  His  Father,  making  Himself  equal  to  God. 
 "  What  the  impious  confessed  when  they  persecuted  Him,  we 
 "  who  are  believers  cannot  deny."    St.  Ambrose  added,  "  You 
 
 Phil.  2.  6.  "read  in  another  place  ;  Beiug  in  the  form  of  God,  He  thought 
 "  it  not  robbery  to  be  equal  with  God,  but  made  Himself  of  no 
 "reputation,  and  took  upon  Him  the  form  of  a  servant.  Do  you 
 "  see  that  He  is  equal  in  the  form  of  God  ?  In  what  respect 
 "  then  is  He  less  ?  According  to  the  form  of  a  servant,  not 
 "according  to  the  form  of  God."  St.  Eusebius  said,  "As 
 "being  in  the  form  of  a  servant  He  could  not  be  inferior  to  a 
 "servant,  so  being  in  the  form  of  God  He  could  not  be 
 "  inferior  to  God."  St.  Ambrose  said,  "  You  say  that  the 
 "  Son  of  God  is  less  according  to  the  Divinity."  Palladius 
 replied,  "  The  Father  is  greater."     "  According  to  the  flesh," 
 
 St. John  14.  said  St.  Ambrose.     Palladius  replied,  "-He  that  hath  sent  me 
 
 28.  .  .  . 
 
 "  is  greater  than  I.  Is  it  the  flesh  that  is  sent,  or  the  Son  of 
 "  God?"  St.  Ambrose  answered,  "  Now  are  you  convicted  of 
 "  falsifying  the  Scripture ;  for  it  is  written.  The  Father  is 
 "greater  than  I ;  and  not,  He  that  hath  sent  me  is  greater  than 
 "/."  Palladius  replied,  "The  Father  is  greater."  St.  Ambrose 
 said,  "  Let  him  be  anathema  who  addeth  to  or  taketh  from 
 "  the  divine  Scriptures."  All  the  Bishops  cried  out, 
 "Anathema."  They  continued  disputing  upon  these  words. 
 The  Father  is  greater.  Palladius  rose  up  and  was  going  out ; 
 however  he  stayed,  and  after  debating  a  little  more  upon  this 
 point,  St.  Ambrose  said,  "  Let  him  be  anathema  who  denieth 
 "  that  the  Son  of  God  is  equal  to  the  Father,  according  to 
 "the  Divine  Nature."  All  the  Bishops  cried  out,  "Anathema." 
 §  40,  &c.  Palladius  returned  again  to  the  same  point,  saying  that  the 
 Son  is  subject  to  the  Father,  and  consequently  less,  and  would 
 not  make  a  distinction  between  the  Humanity  and  Divinity ; 
 and  renewing   his    protestations  from  time  to  time,  that  he 
 
DooK  xviii.l       ECCLESIASTICAL  IIISTOIIY.  35 
 
 would  not  answer  in  this  Council.      At  lcn<!:tli  St.  Ani])rosc  A.  D.  381. 
 
 replied  tlnis,  "  \N'lien  the  iiii])ieties  of  Arius  were  read,  yours 
 "likewise  were  condemned  which  agreed  with  tliein.  Yon 
 "have  thou<2;ht  fit  while  the  letter  is  hein^  read,  to  propose 
 "what  you  would;  you  have  heeii  told  in  answer  after  what 
 "manner  the  Son  hath  sail  that  the  Father  is  the  greater, 
 "namely  according  to  the  flesh  which  He  hath  taken  upon 
 "  Him.  You  have  also  urged  that  the  Son  ot"  God  is  subject; 
 "  and  you  have  been  answered  that  He  is  so  according  to  the 
 "flesh,  not  according  to  His  Divinity.  You  have  our  pro- 
 "  fession ;  hear  now  what  follows ;  since  you  have  been 
 "answered,  do  you  reply  to  what  is  going  to  be  read." 
 Palladius  said,  "I  will  not  answer  you,  because  all  that  I 
 "have  said  hath  not  been  written  down."  St.  Ambrose 
 replied,  "  You  sec  that  every  thing  is  written  down.  In  short 
 "  what  is  written  is  more  than  sufficient  to  convict  you  of 
 "impiety."  And  he  proceeded,  "Do  you  affirm  that  Jesus 
 "  Christ  is  a  creature,  or  do  you  deny  it?"  Palladius  would  not 
 answer,  but  desired  his  wTiters  to  be  sent  for ;  which  Sabinus 
 Bishop  of  Placentia  was  for  granting  him.  But  Palladius 
 then  cigain  required  a  plenary  Council. 
 
 Then  St.  Ambrose  addressed  himself  to  the  Priest  Attains,  §  44,  &c. 
 who  was  also  amongst  the  Arians,  and  pressed  him  to  declare 
 whether   he   had   not  subscribed  to  the    Council  of  Nica^a. 
 Attains,  after  being  some  time  silent,  only  spoke  to  refuse  an 
 answer ;    and    Sabinus   the   Bishop  said,  "  We  are  witnesses 
 "  that  Attalus  subscribed  to  the  Council  of  Nica\a,  and  that  he 
 "  will  not  answer."     St.  Ambrose,  by  the  advice  of  all  the 
 Bishops,  caused  the  letter  of  Arius  to  be  continued,  and  said 
 to  Palladius,  "  I  have  answered    you   concerning  the    terms 
 "greater  and   subject;    do    you  answer    me    in    your    turn." 
 Palladius  said,   "  I  will  not  answer   you,  unless  there  come 
 "some  arbiters  after  Sunday'."    St.  Ambrose  said,  "You  came  n  The 
 "to  a  conference,  but  because  you  have  seen  the  letter  of „![s/,^i(l„„ 
 "  Arius,  which  you  will  not  condemn  and  camiot  maintain,  '"Jayl 
 "you    now   go    off  and    make    evasions.     I    am    reading    it 
 "entirely.      Say  whether   j^ou  believe  Jesus   Christ  to  be  a 
 "created  being:  or  whether  there  was  a   time  when  he  was 
 "not;  or  whether  the  only  Son  of  (Jod  hath  always  existed." 
 Palladius  replied,  "  Since  I  convict  you  of  impiety,  I  refuse 
 
 n  2 
 
36  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  381.  *^you  as  my  judge;  you  are  a  transgressor."  Sabinus  of 
 Placentia  said,  "  With  what  impieties  do  you  reproacli  our 
 "  brother  Ambrose  ?  declare  them."  Palladius  said,  "  I  have 
 "told  you  ah-eady  I  will  answer  in  a  General  Council,  and 
 "  before  arbiters."  St.  Ambrose  said,  "  I  desire  to  be  accused 
 "  and  convicted  in  an  assembly  of  my  brethren." 
 XV.  Then     St.    Valerian    of    Aquileia    said,    "  Do    not    urge 
 
 nation  of  "  Palladius  SO  much,  he  cannot  sincerely  confess  the  Catholic 
 and Secun- " ^-'- ^*^^ '  ^^^  kuows  himself  guilty  of  two  heresies;  he  was 
 dianus.  «  ordained  by  the  Photinians,  and  condemned  with  them  ;  and 
 §  49,  &c.  "  he  is  now  going  to  be  condemned  as  an  Arian."  Palladius 
 replied,  "Prove  it."  St.  Ambrose  said,  "You  accuse  me  of 
 "  impiety ;  prove  that."  And  soon  after  all  the  Bishops  said, 
 "  We  all  pronounce  Anathema  to  Palladius."  St.  Ambrose 
 said.  "  Do  you  consent,  Palladius,  that  the  rest  of  Arius'  letter 
 "be  read?"  Palladius  replied,  "Allow  us  arbiters,  and  let  us 
 "likewise  have  writers  on  both  sides."  St.  Ambrose  said, 
 "  What  arbiters  do  you  require  ?  "  Palladius  replied,  "  There 
 "  are  several  persons  here  who  are  qualified  by  their  dignities." 
 St.  Ambrose  said,  "The  Bishops  are  appointed  to  judge  laymen, 
 "not  laymen  to  judge  Bishops.  However,  tell  us  what  judges 
 "you  would  have."  Chromatius  the  Priest  replied,  "Without 
 "prejudice  to  the  condemnation  pronounced  by  the  Bishops, 
 "  let  us  hear  at  length  who  are  of  Palladius'  party."  St.  Ambrose 
 added,  "  We  are  ashamed  to  see  that  a  man  who  pretends  to 
 "  be  a  Bishop,  desires  to  be  judged  by  laymen;  he  deserves  to 
 "be  condemned  for. that  very  thing,  besides  the  impieties  of 
 "  which  he  is  convicted :  therefore  I  declare  that  he  is  un- 
 "  worthy  of  the  Sacerdotal  dignity,  that  he  ought  to  be 
 "  deprived  of  it,  and  a  Catholic  ordained  in  his  place." 
 After  this  he  reminded  the  Bishops,  of  the  Emperor's  having 
 referred  the  determination  of  this  dispute  to  them,  as  being 
 the  interpreters  of  the  Scriptures,  and  then  he  collected  their 
 votes. 
 §  54.  St.  Valerian,  Bishop  of  Aquileia,  gave  his  opinion  first,  in 
 these  terms :  "  It  appears  to  me  that  he  who  will  defend  Arius 
 "  is  an  Arian  :  he  that  does  not  condemn  his  blasphemies,  is 
 "  a  blasphemer  himself ;  therefore  I  am  of  opinion,  that  he 
 "  ought  to  be  cut  off  from  the  fellowship  of  Bishops."  Palla- 
 dius seeing  that  he  was  in  earnest,  and  that  he  was  going  to 
 
ROOK  xviii.]       ECCLESIASTICAL  HISTORY.  37 
 
 1)0  deposed,  seemed  to  make  a  jest  of  it,  and  said  :  "You  have  A.  D.  381. 
 '*  began  to  play,  play  on  ;  we  shall  not  answer  you,  without 
 "  an  Eastern    Council ;"  after  which  he   said  nothing;  more. 
 The   Bishops  continued  to  jj^ive  their  opinions,  every  one  in  §  ^5.  Ac- 
 particular,  to  the  same  purport,  though  in  different  words; 
 and  all  declai"ed  him  an  Arian,  and  deposed  from  his  Bishopric. 
 Then    St.   Ambrose   adtlressed  himself  to    Secundianus,   and 
 urged  him  to  acknowledge  that  the  Son  of  God  is  truly  God. 
 But  Secundianus  would  not  say  any  thing,  but  that  he  was 
 truly  the  only  Son  of  God ;  and  not  that  he  was  True  God, 
 saying  that  this  pi'oposition  was  not  in   the  Scriptures.     And 
 whatever   arguments    St.    Ambrose,    who    was    seconded    by 
 St.  Eusebius  of  Bologna,  could  use,  they  never  could  ])ersuade 
 him  to  say  any  thing  else.     This  dispute  having  lasted  from 
 day  break  to  the  seventh  hour,  that  is  to  say,  till  one  o'clock  Kpist.  x. 
 in   the   afternoon,   Secundianus  and  Palladius  were   deposed  Amhros!*'' 
 from  the  dignity  of  the  Priesthood,  and  Attains  the  Priest  was  §  ^-  ^-  ^■ 
 likewise  condemned. 
 
 After  this  the  Council  of  Aquileia  wrote  several  letters,  of      XVI. 
 which  we  have  four  remaining.      The  first  was  sent  to  the  tiie Council 
 Bishops  of  Gaul,  and  of  the  Provinces  of  Vienne  and  Nar-  "^-'^'i''''^'^- 
 bonne,  in  which  that  Council  returns  them  thanks  for  the  Ep.  ix. 
 deputies  which  they  sent  to  it,  and  gives  them  an  account  of 
 the  condemnation  of  Palladius  and  Secundianus.     ^Vc  may 
 suppose  that  letters  of  the  same  nature,  were  written  to  the 
 other  provinces  who  had  sent  deputies;   and  it  possibly  might 
 be   the  same  letter,   only  changing   the   names.     The  other  Ibid.  Ep.x. 
 three    letters    of    the    Council    of    Aquileia   were    directed 
 to  the  Emjicrors,  that   is   to  say,  to  Gratian.      In  the   first, 
 the    Bishops    return    thanks    to   the    Emperors    for    calling 
 the    Council,  and    give    them    the    particulars   of  what    had 
 ])assed,    the    evasions,    and    quibbles    of   the    heretics,    their 
 blasphemies  and  condemnation  ;  for  the  execution  of  which 
 they  desire  them  to  give  orders,  by  letters  to  the  judges  of 
 the  several  places,  to  the  intent  that  they  might  be  expelled 
 from    the    churches,    and    that    Catholic    Bishops    might    be 
 put  into  their  ])laces  by  the  deputies  of  the  Council.      After 
 having    mentioned    the    Priest    Attains,    they    add :     "  What 
 "  shall  we  say  of  his  master  .Tulianus  Valcns?  who  though  he  §  9,  lo. 
 "  was  close  at  hand,  vet  declined  coming  to  the  Council,  for 
 
38  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A-  D-  381.  "  fear  of  being  called  to  account  for  his  country  that  is 
 "destroyed,  and  his  people  whom  he  has  betrayed ^  It  is 
 "  reported  that  he  even  appeared  in  the  presence  of  the 
 "  Roman  army  in  a  Gothic  habit,  wearing  a  necklace  and 
 "  bi'acelet  after  the  Pagan  manner,  thus  profaning  the  dignity 
 "  of  the  Priesthood.  For  he  had  been  ordained  Bishop  at 
 "  Pettaw  after  the  righteous  Marcus,  whose  memory  is  highly 
 "  esteemed :  and  now  he  remains  at  Milan  after  the  ruin  of 
 "his  country."  The  Council  therefore  requested  that  he 
 might  be  banished  from  Italy,  and  sent  home :  that  the 
 Emperors  would  give  a  favourable  audience  to  the  deputies  of 
 the  Council,  and  send  them  back  speedily,  after  having 
 granted  their  requests;  and  lastly,  that  in  execution  of  the 
 previous  laws,  the  Photinians  might  be  forbidden  to  hold  any 
 assemblies,  as  they  continued  to  do  at  Sirmium. 
 
 Ap.  Ambr.  The  sccond  letter,  to  the  Emperors,  or  more  properly  to 
 ^'  ^^'^  3  Gratian,  relates  to  the  Anti-Pope  Ursinus''.  The  Bishops  had 
 taken  notice  in  the  Council,  that  he  sided  with  the  Arians, 
 and  particularly  with  Valens  of  Pettaw,  in  order  to  disturb 
 the  Church  of  Milan ;  holding  private  assemblies  with  them, 
 sometimes  near  the  doors  of  the  synagogue  %  at  other  times  in 
 the  houses  of  the  Arians,  and  giving  them  direction  how  to 
 disturb  the  peace  of  the  Church.  Therefore  the  Bishops 
 entreated  the  Emperor  not  to  hear  him  any  more,  and  firmly 
 
 a  Alluding    to    the    devastation    of  being    recalled     the     next    year,    was 
 
 Pannonia  and  Illyricum  by  the  Goths  banished  again  after  two  months.     In 
 
 after  the  defeat  of  Valens  at  Hadrian-  S71  he  was  allowed  to  leave  his  place  of 
 
 ople,  A.  D.  378.     St.  Jerome  describes  exile,  and   only  excluded  from   Rome 
 
 the  ravages  of  the  Barbarians  tom.  iii.  and  the   suburbicarian  provinces.      In 
 
 p.  1645,  ad  cap.  1.  Zephan.   See  Gibbon,  378  he  held  the  factious  meetings  men- 
 
 ch.  26.  vol.  ii.  p.  621.     In  consequence  tioned  in  the  letter,  and  was  exiled  to 
 
 of  these  distresses,   Valens  Bishop    of  Cologne.       He    continued  to   petition 
 
 Pettaw  (on  the   Drave)   had   forsaken  Gratian  to  restore  him,  and  hence  the 
 
 his  Ecclesiastical  charge.  request  of  the  Bishops  at  Aquileia. 
 
 h  Damasus  was  made  Pope  on  the  '^  It  does  not  quite  apjsear  wliat  is  here 
 death  of  Liberius  (whose  fall  is  so  meant  by  the  Synagogue.  It  is  used  for 
 notorious),  A.  D.  366.  Ursinus  (called  a  Christian  assembly  in  St.  James  ii.  2. 
 by  some  Ursicinus)  was,  as  Damasus  St.  Ignatius  ad  Trail,  c.  3.  and  ad  Poly- 
 had  been.  Deacon  at  Rome,  and  could  carp.  c.  4.  But  it  does  not  seem  to  be 
 not  endure  the  exaltation  of  his  former  used  for  the  place  of  assembling.  (See 
 colleague,  who  is  suspected  of  having  Clem.  Alex.  Strom,  i.  19.)  Parasyna- 
 taken  part  with  Felix,  the  successor  to  gogue  is  used  by  St.  Basil  for  a  conven- 
 the  power  of  Liberius,  when  exiled  by  tide  (Epist.  Canon  1.)  That  here, 
 the  Arians,  (see  the  Bened.  on  St.  Ambr.  hovvcvcr,  is  meant  the  Jewish  synagogue, 
 Epist.  xi. )  Ursinus  was  factiously  appears  probable  from  the  connection  of 
 consecrated  by  one  Bishop,  and  a  con-  Ursinus  with  the  apostate  Jew,  Isaac, 
 test  ensued,  in  which  even  much  blood  whom  he  employed  in  calumniating 
 was  shed.     Ursinus  was  banished,  and  St.  Damasus. 
 
HOOK  XVIII.]       ECCLESIASTICAL  lliSTOItV.  3J> 
 
 to  wilhstaiul  all  his  importunities;  not  only  because  he  liad  A.  D.  .{hi. 
 favoured  the  heretics,  hut  hecausc  he  cntleavourcd  to  disturh 
 the  Roman  (Miureh,  which  was  the  head  of  the  whole  Empire,  §  4. 
 anil   from  wiiich   the  right  of  communion   extends  to  all  the 
 other  Churches'' :   these  are  the  terms  which  they  make  use  of. 
 
 The  third  letter  of  the  (Jouncil  of  A(juileia  to  the  Emperors,  Ap.  Amiir. 
 is  pro})erly  to  Theodosius,  as  it  relates  to  the  East,  What 
 the  Bishops  wrote,  was  to  this  effect,  "  In  all  the  West  §  3. 
 "  there  remained  but  two  heretics,  whom  we  have  just 
 ''  condennied,  and  who  only  disturbed  two  corners  of  Dacia 
 "and  ^la'sia.  Tln-oughout  all  other  parts,  as  fur  as  the 
 "ocean,  the  Faithful  are  of  one  communion.  But  in  the 
 "  East,  though  the  heretics  are  suppressed,  yet  we  hear  that 
 "  there  arc  frequent  divisions  amongst  the  Catholics :  it  is 
 "  reported  that  Timotheus  of  Alexandria «=,  and  Paulinus  of 
 "  Antioch,  who  have  ever  continued  in  our  communion, 
 "  are  molested  by  those  who  have  not  always  been  steadfast 
 "  in  the  faith.  These  last  we  desire  to  conciliate,  yet  without 
 "  prejudice  to  the  ancient  communion,  which  we  hold  with 
 "  the  others.  We  have  long  since  received  letters  from  both 
 "parties,  and  chiefly  from  those  who  were  divided  at  Antioch; 
 "  and  we  were  resolved  to  send  some  persons  thither  from  us, 
 "  in  order  to  be  the  mediators  of  a  peace  ;  but  we  were  pre- 
 "  vented  from  doing  it  by  the  irruptions  of  the  enemies  ^,  and 
 "  the  disorders  in  our  public  aflftiirs.  Therefore  we  beg  you 
 "  to  give  orders  that  a  Council  of  all  the  Catholic  Bishops 
 "  may  l)e  held  again  at  Alexandria,  in  order  to  decide  who 
 "  they  are  to  whom  we  are  to  grant  communion,  and  with 
 "  whom  we  are  to  hold  it."  This  is  what  passed  at  the 
 Council  of  Aquileia;  and  this  last  letter  plainly  shews  that 
 the  Bishops  who  were  there  present,  either  did  not  acknow- 
 ledge the  Coimcil  which  had  lately  been  held  at  Constanti- 
 
 *"  The  words  of  the  Epistle  arc,  "It  *  Timotheus  is  spoken  of  as  mnlrxti-d 
 
 "  were  fit  that  your  clemency  should  be  on  account  probably  of  tiie  dissension 
 
 "petitioned   not   to   suffer  the    Roman  between  liim  and  the  Kustern  Church  on 
 
 "Church,  the  head  of  the  wliole  Roman  the  subject  of  the  Antiochene  schism. 
 
 "world,   and   that  sacred    faith   of  the  Tillemont,  St.  Ambr.  Art.  27. 
 "  Apostles,  to  be  disturbed;  for  thence  f  The  Goths  under  Fritijrcrn.    AMicn 
 
 "  flow  all  the  riglits  of  venerable  Com-  he   died,    divisions   rose    among   them, 
 
 "munion."      Here  the  Roman  Church,  A.  D.  S79,  and  they  finally  submitted 
 
 as  containing    the   Apostolic    Faith,  is  to  Theodosius,  A.  D.  382.    See  Gibbon, 
 
 spoken  of  as  the  source  of  cotmnunion.  eh.  2(i. 
 
40  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  s-^i.  nople,  to  be  an  (Ecumenical  Council,  or  that  they  were  not 
 yet  informed  of  what  had  been  transacted  in  it. 
 XVII.  It  even  appears  that  the  Bishops  of  the  West  changed  their 
 
 itaiian^"^  petition,  for  we  do  not  find  that  there  was  any  Council  held 
 Council,  then  at  Alexandria ;  and  it  is  certain  that  they  desired  that  a 
 St.  jerom.  General  Council  should  be  held  at  Rome,  and  that  the 
 (^6)B^ened  Eo^P^ror  Gratian  gave  orders  accordingl3\  But  before  they 
 adEustoch.  met,  there  Avas  a  Council  in  Italy,  in  which  St.  Ambrose  pre- 
 
 ap.  Ambr.  .  r.    i     •      i  it- 
 
 Ep.  13.  Sided,  and  there  remain  two  of  their  letters  to  the  J^mperor 
 Theodosius.  In  the  first  they  say :  "  We  desired  long  since, 
 "that  the  two  Bishops  of  Antioch,  Paulinus  and  Meletius, 
 "  whom  we  esteemed  as  Catholics,  should  come  to  an  agree- 
 "  ment  with  each  other ;  or  at  least  that,  if  one  of  them 
 "  should  die  before  the  other,  no  person  should  be  put  into 
 "  the  place  of  the  deceased.  Yet  we  are  now  informed  that 
 "  Meletius  being  dead,  and  Paulinus  living,  who  was  always 
 "  steadfast  in  our  communion,  there  has  been  substituted  or 
 "  rather  added  a  Bishop  in  the  place  of  Meletius,  contrary  to 
 "  all  Ecclesiastical  right  and  order.  And  it  is  said  that  this 
 "  was  done  by  the  consent  and  advice  of  Nectarius,  the  due 
 "  formality  of  whose  own  ordination  we  cannot  understand.  For 
 "  the  Bishop  Maximus  convinced  us  lately  in  a  Council,  that 
 "he  preserves  the  communion  of  the  Church  of  Alexandria, 
 
 ['  died  "  by  reading  to  us  certain  letters  from  Peter  ^  of  blessed  memory, 
 "and  plainly  proved  to  us  that  he  had  been  ordained  in  a 
 "  private  house  by  the  direction  of  the  Bishops,  because  the 
 "  Arians  were  then  in  possession  of  the  churches,  so  that  we 
 "  had  no  reason  to  doubt  of  his  being  Bishop ;  and  so  much 
 "  the  less,  because  he  protested  that  the  greater  part  of  the 
 "  people  and  Clergy  had  compelled  him  to  be  ordained. 
 "  Nevertheless,  as  we  were  unwilling  to  decide  any  thing 
 "  beforehand  in  the  absence  of  the  parties,  we  thought  it  our 
 "duty,  Theodosius,  to  acquaint  you  with  it;  to  the  intent 
 "  that  you  might  so  settle  that  matter  as  may  best  serve  for 
 "  the  promotion  of  peace ;  for  we  have  observed  that  Gregory 
 "  cannot  claim  to  himself  the  See  of  Constantinople,  according 
 "  to  the  tradition  of  the  Fathers." 
 
 They  afterwards  complain  that  those  of  the  East,  knowing 
 of  Maximus'  coming  into  the  West  to  plead  his  cause  before 
 a  General  Council,  had  declined  assembling  there,  and  refused 
 
 A.  D.  380.] 
 
BOOK  xvin.]       ECCLESIASTICAL  HISTORY.  11 
 
 to  wait  for  the  determination  of  the  Western  Bishops.    "  But,"  A.  n.  .381. 
 
 continued  thej,  "  though  no  Council  had  been  called,  he  would 
 
 "still    have  acted  according  to  the  laws  and  custom    of  our 
 
 "ancestors,   in  a]ii)ealing  to  the  judgment  of  the    ('hurches 
 
 "  of   Rome,   of   Ital}',   and  of  all   the  West,  as  was  done  by 
 
 "Athanasins    of  saintly  memory,    and    after    him   hy   Peter, 
 
 "  who  were  both  Bish()])s  of  Alexandria,  and  by  the  greatest 
 
 "  part  of  the  Eastern  Bishops.    We  do  not  assume  to  ourselves 
 
 "  the  prerogative  of  examining  such  things,  but  we  ought  to 
 
 "  have  a  share  in  their  determination."     They  conclude,  that 
 
 they  coidd    not  refuse   their   communion   to    Maximus,  nor 
 
 grant  it  to  Ncctarius  ;  and  that  the  dispute  cannot  be  made 
 
 up,  but  by  restoring  to  him  who  was  first  ordained  the  See  of 
 
 Constantinople,  that  is,  to  Maximus ;  or  by  holding  a  Council 
 
 at  Home  composed  of  themselves,  and  of  the  Eastern  Bishops, 
 
 to   treat   of  the   ordination   of  both   of  them :    "  For,"   they 
 
 added,  "  the  Eastern  Bishops  ought  not  to  refuse  the  exami- 
 
 "  nation  of  the  Bishop  of  Rome,  and  of  the  other  neighljouring 
 
 "  Bishops  of  Italy,  when  they  have  waited  for  the  judgment  of 
 
 "  Ascholius  alone,  whom  they  had  invited  to  Constantinople 
 
 "from  the  West.     As  for  ourselves,  having  received  instruc- 
 
 "  tions  from  the  Prince  your  brother  to  write  to  you,  v/e  desire 
 
 "that  the  judgment  may  be  common  where  the  communion  is 
 
 "one."     The  brother  to  whom   they  refer  was  the  Emperor 
 
 Gratian. 
 
 Theodosius  answered  this  letter ;  and  undeceived  the 
 Bis]K)})S  of  Italy,  by  informing  them  what  jMaximus  was, 
 and  how  different  his  ordination  was  from  that  of  Nectarius. 
 lie  represented  to  them,  that  these  affairs,  and  that  of 
 Flavian,  ought  to  be  judged  in  the  East  where  all  the  parties 
 were  present,  and  that  there  was  no  reason  to  oblige  those  of 
 the  East  to  come  into  the  West.  This  appears  by  the  second  Ap.  Ambr. 
 letter  of  St.  Ambrose,  and  of  the  Bishops  of  Italy,  in  which  ^'  '"^' 
 they  return  thanks  to  the  Emperor,  for  having  re-united  the 
 C'hurches  of  the  East  and  West,  and  removed  the  misunder- 
 standing which  had  divided  them.  They  excuse  themselves 
 for  their  writing  to  him,  by  pleading  the  desire  which  they 
 had  for  a  re-union,  and  of  putting  an  end  to  the  com]>laints 
 of  the  Eastern  Bishops,  who  thought  themselves  neglected 
 [i.  e.  by  the  Western  Church].    "  For,"  said  they,  "  we  did  not 
 
42  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  381.  "require  a  Council  for  our  own  interest,  since  all  the  West  is 
 §  I-  "  at  peace."  They  give  another  reason  for  the  Council, 
 which,  as  they  said,  concerned  those  "  who  were  for  intro- 
 "ducing  into  the  Church  certain  opinions  ascribed  to  ApoUi- 
 "  naris  :"  which  matter  was  to  be  examii^ied  in  presence  of  the 
 parties,  to  the  intent  that  if  Apollinaris  were  convicted  of 
 teaching  a  new  doctrine,  he  might  no  longer  be  concealed 
 under  the  general  name  of  The  Faith,  and  might  be  deprived 
 of  the  Priesthood.     We  may  see  by  this  that  Apollinaris  was 
 
 ['  He  was    still  in  office ',  and  that  his  heresy  was  not  universally  known, 
 
 Laodicea.]  at  least,  not  in  the  West^. 
 XVIII.         However  at  the  request  of  the  Council  of  Aquileia,  the 
 
 A.  D.  382.  ,  .  . 
 
 TheSecond  Emperor  Theodosius  called  a  Council,  in  order  to  pacify  the 
 Constant?-   divisions  of  the  East,  chiefly  those  of  Antioch ;  they  did  not 
 nopie.         however  meet  at  Alexandria,  as  the   Western  Bishops  had 
 desired,  but  at  Constantinople,  and  the  greatest  part  of  the 
 Bishops  who  had  been  present  at  the  General  Council,  repaired 
 thither  again  in  the  following  year  382,  under  the  consulship 
 of  Antonius  and  Syagrius,  at  the  beginning  of  the  summer. 
 Theod.v.8.  St.  Gregory  Nazianzen  was  invited  to  it,  but  he  excused  him- 
 self, and  wrote  to  Procopius,  who  was  an  officer  of  distinction, 
 Epist.  55.    in  the  following  terms  :   "  My  inclination,  to  speak  the  truth, 
 "    "  is  to  avoid  all  assemblies  of  Bishops  ;  because  I  never  knew  a 
 "  Counsil,  that  had  a  happy  conclusion,    and   that  did  not 
 "  rather  increase  our  distempers  than  provide  a  remedy  for 
 "  them.     The  fondness  which  men  have  for  disputing  and  the 
 "  love  of  ambition,  (be  not  offended  that  I  speak  thus,)  have 
 "  a  greater  influence  among  them,  that  can  well  be  expressed; 
 "and  he  who  exposes  the  misconduct  of  others,  is  himself 
 "  exposed  to  be  accused  without  correcting  them.     Therefore 
 "  I  confine  myself  to  my  own  reflections,  knowing  no  safety 
 "  for  the  soul,  but  in  retirement.     I  have,  even  at  this  time, 
 "  a  distemper  upon  me,  which  confirms  my  resolution,  as  it 
 "disables  me  from  acting,  and  reduces  me  almost  to  the  last 
 "  extremity.     Therefore  I  beseech  you  to  accept  my  excuse, 
 
 ^  Apollinaris'  heresy  (see  note  r,  p.  condemned  by   name   at   Rome.     His 
 
 14. )  first  appeared  in  A.  D.  362,  but  he  absence    however     still     raised     some 
 
 was  not  recognized  as  its  author  before  scruples  in  the  Western  Church  as  to 
 
 the  death  of  St.  Athanasius  in  371  or  his  personal  guilt,  and  these  were  in- 
 
 373.    His  opinions  had  certainly  reached  creased  by  the  conduct  of  his  adherent 
 
 Corinth  at  this  time,  and  in  377  he  was  Vitalis,  concerning  whom  see  ch.  22. 
 
BOOK  xvm.]       ECCr.KSIASTICAL  IIISTOUY.  43 
 
 "  and  assure   the  Eni])er()r,  tliat  I  am  not  guilty  of  idleness;  A.  P.  38-2. 
 "  but   desire   liim   to   eonsider   my   infirmity,   on   aeeonnt   of 
 "  wliich,  lie  knows,  that  he  <^i\\e  me  permission  to  retire,  as 
 "the  only  favour  I  desired."     It  was  thought  that  his  siekness 
 was  only  a  prctenee,  for  whieh  reason  he  was  sununoned  a 
 second  time,  by  Icarius,  an  officer  of  distinction,  and  Olympius, 
 governor  of  Cappadoeia.      However,  the  dislike  to  (.\)uneils,  j^-i;'"*-  '!!;• 
 which  is  observed  here  and  in  some  other  writings  of  St.  Gre-  m.  [i.'jT.'i 
 gory  Nazianzen,  is  no  prejudice  to  the  respect  which  is  due  j.yi.  [I.jjj.] 
 in  general  to  those  lioly  assemblies,  nor  to  the  necessity  "f  rj^^^j'V', 
 holding    them  ;    which   necessity    is  elsewhere   so  well  csta-  i"- 1'-  ^^■'i 
 blished''.     We  may  easily  perceive  that  the  disappointment  of 
 his  good  intentions,  in  the  General  Council  of  Constantinople, 
 had  made  a  strong  impression  on  a  man  of  so  lively  feelings, 
 and  that  his  displeasure  was  confirmed  by  his  old  age,  and 
 his  continual  infirmities. 
 
 The  Eastern  Bisho])s  while  at  Constantino])le  received  a  Thood.v.s. 
 synodieal  letter  from  those  of  the  West,  giving  them  an  invi- 
 tation to  the  General  Council  whieh  was  held  at  Home  ;  but 
 they  excused  themselves  from  it,  as  involving  a  needless  jour-  ibid.  o. 
 ney.  Their  answer  was  directed  to  Damasus,  Ambrose, 
 Britto,  Valerian,  Ascholius,  Ancmimius,  Basil,  and  to  the 
 rest  of  the  Bishops  assembled  at  Rome.  They  began  their 
 letter  with  an  account  of  the  persecution  which  they  had  just 
 suffered,  the  disorders  of  which  would  take  some  time  to 
 repair ;  for  although  the  heretics  were  expelled  from  the 
 Churches,  yet  their  false  teachers  assembled  them  in  other 
 places,  promoted  sedition,  and  used  their  utmost  endeavours 
 to  prejudice  the  Church.  "Therefore,"  continue  they,  "what- 
 "  ever  inclination  we  may  have  to  correspond  with  your  loving 
 "  invitation,  we  cannot  thus  wholly  abandon  our  Churches 
 "  which  now  begin  to  revive ;  and  the  journey  would  even 
 "be  impracticable  by  most  of  us.  For  we  came  to  Constan- 
 "  tinople  according  to  the  letters  which  you  wrote  last  year  to 
 "  the  most  pious  Emperor  Theodosius  after  the  Council  of 
 "  Acjuilcia ;  and  were  prepared  for  this  voyage  and  this 
 "  Council  only,  with  the  consent  of  the  Bishops  who  remained 
 "in  the  provinces;  we  did  not  purpose  to  go  farther,  nor  did 
 
 *■   St.    Gregory    says,    "  Tlic     Eloly       "  ilinsen  men  whom  tlio  Hoi. v  Ghost 
 "Council  in  Nicaea  and  that  band  of      "brought  together."     Orat.  21.  ch.  IK 
 
44  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  382.  "  we  hear  any  thing  of  another  Council  till  we  met  at  Con- 
 "  stantinople.  Besides,  the  time  was  too  short  for  us  to 
 "  prepare  ourselves,  and  to^  acquaint  the  Bishops  of  our  com- 
 "  munion,  in  order  to  have  their  consent.  All  that  we  have 
 "been  able  to  do,  is  to  send  you  your  venerable  brethren,  the 
 "  Bishops  Cyriacus,  Eusebius,  and  Prisciamis,  who  wdll  inform 
 "  you  of  the  love  which  we  have  for  peace,  and  how  zealous 
 "  we  are  for  the  Faith. 
 
 "  And  indeed  if  we  have  suffered  persecutions,  it  has  been  to 
 "maintain  the  feith  of  Nicaea,  which  teacheth  us  to  believe  in 
 "  the  name  of  the  Father,  Son,  and  Holy  Ghost ;  in  one  only 
 "  Godhead,  Power,  and  Substance,  of  equal  honour  in  dignity, 
 "  and  Coeternal  in  dominion ;  in  three  perfect  subsistences,  or 
 "  three  perfect  Pei^sons.  So  that  we  leave  no  room  for  the 
 "  error  of  Sabellius,  Avho  confounds  the  Persons,  or  destroys 
 "  the  Properties ;  nor  to  that  of  the  Eunomians,  Arians,  and 
 "  the  enemies  of  the  Holy  Ghost,  who  divide  the  Substance, 
 "Nature,  or  Divinity  ;  and  \y\\o  introduce  a  nature  Posterior, 
 "  created,  or  of  different  Substance,  in  the  uncreated,  consub- 
 "  stantial,  and  coeternal  Trinity.  We  likewise  preserve  the 
 "  doctrine  of  the  Incarnation  in  its  purity ;  and  w^e  do  not 
 "  admit  that  dispensation  of  the  flesh  to  be  imperfect,  either 
 "  without  Soul  or  without  Reason.  But  we  acknowledge  that 
 "  the  Word  of  God  is  entirely  perfect  before  all  ages,  and  in 
 •'  the  latter  days  became  perfect  man  for  our  Salvation.  This 
 "  is  in  substance  the  Faith,  which  we  preach,  and  which  you 
 "may  enquire  into  more  at  large  in  the  writings  of  the 
 "  Council  of  Antioch,  and  in  those  of  the  CEcumenical' 
 "  Council,  w4iich  was  held  last  year  at  Constantinople." 
 This  Council  of  Antioch  is  supposed  to  be  that  wdiich  was 
 assembled  in  the  year  379,  and  we  find  here  that  the  Eastern 
 Bishops  esteemed  that  of  Constantinople,  held  in  the  year 
 381,  as  an  Oecumenical  Council. 
 
 In  the  next  place,  they  give  an  account  of  what  they  had 
 determined  concerning  Discipline.     "  You  know,"  say  they, 
 
 '   It  is  remarkable  tliat  the  Eastern  knowledge  it  to  be  so.      It  is  so  called 
 
 Bishops  called  the  Council  of  Constan-  here  Oecumenical  probably  in  the  same 
 
 tinople  (Ecumenical,  though  composed  sense  as  St.  AugusUne  calls  a  Council 
 
 only    of  such   Bishops  as   were  in   the  composed    of  all  the  African    Bishops 
 
 dominion  of  Theodosius.     The  Weslern  Plomr;/. 
 Bishops  certainly  did    not  at   first   ac- 
 
BOOK  xviu.]       IX'CLKSIASTICAL   HISTORY.  45 
 
 "the    ancient  custom    confirmed    by   the   decree    of   Nicaea,  A.  P.  392. 
 
 "wliich  directs,    that   ordinations   are   to  be    made    in  every 
 
 "  province  bv  the   Bishops  of  the  province,  who  sliall  l)e  at 
 
 "  libertv  to  invite  their  neiglibonrs  to  them.     Thus  we  liave 
 
 "unanimously  ordained    the   veneral)Ie    Xectarins    Bishop  of 
 
 "the  newly-restored  (Church  of  Constantinople,  in  the  (lu-u- 
 
 "  menical  CJonncil,  in  the  presence  of  the  m()st.])i(>us  I^mperor 
 
 "Theodosins,  with  the  <2;eneral  consent  of  the  Clerkly,  and  all 
 
 "  the  city.    For  the  Church  of  Antioch.  the  Bishops  of  the  pro- 
 
 "  vince  and  of  the  Diocese  of  the  East,  have  canonically  chosen 
 
 "  the  venerable  Flavian  with  the  consent  of  the  whole  Church; 
 
 "  and  the  whole  Council  approved  of  it  as  a  lawful  ordination. 
 
 "  And  for  the  Church  of  Jerusalem,  [the   Mother  of  all  the 
 
 "  Churches,]  we  acknowledge  the  venerable  liishop  Cyril,  who 
 
 "was  formerly  ordained  canonically  by  the  whole  province, 
 
 "and  has  suffered  much  from  the  Arians  in  divers  places." 
 
 The   Eastern   Bishops  conclude,   with   desiring  those  of  the 
 
 West  to  agree  in  all  things  with  a  spirit  of  unity  and  charity, 
 
 setting  aside  all  prejudice  and  private  partialities. 
 
 But  they  did  not  satisfy  them  in  the  most  essential  point,      xix. 
 which   was   the   ordination   of  Flavian.     Damasus  the  Pope  uome. 
 and  all  the  Bishops  of  the  West  directed  their  sy nodical  letters  Suz.  vii.  n. 
 to   Paulinus,   as    Bishop   of  Antioch,    and   did   not   write   to 
 Flavian,  nor  correspond  any  more  with  Diodorus  of  Tarsus 
 and  Acacins  of  Berrhaa  who  had  ordained  him.     The  Egyp- 
 tians and   Arabians  likewise  declared  for  Paulinus  ;  but  the 
 Syrians,   the    inhabitants    of  Palestine,  Phoenicia,   Armenia, 
 Cappadocia,   and   the  greatest  part  of  those  of  Galatia  and 
 Pontus,  were  for  Flavian.     This  is  all  that  we  know  relating 
 to  that  ('ouncil  of  Home.      We  find  by  die  inscription  of  the 
 letter  of  the  Eastern  Bishops  that  St.  Ambrose,  St.  Valerian 
 of  A(|uileia,  St.  Ascholius  of  Thessalonica,  and  Aneminius  of 
 Sirmium  were  there  ;  and  it  is  certain'  also,  that  St.  Epii)ha-  '  s.HK-ron. 
 nins  and  Paulinus  of  Antioch  repaired  thither  from  the  East,  tomriv.ps.-i. 
 in  company  with  St.  Jerome.     St.  Epiphauins  lodged  in  the  '.^'  p  ;;,^J'j 
 .house  of  Paula,  a  Roman  ladv,  who  was  alreadv  a  iierson  of  =»/''••"=••"*'''»• 
 great    distinction,   and  became  still  more   so   by  her   piety :  l:i>j(i.  [96. 
 Paulinus  too  used  to  visit  her  often;  and  they  together  inspired  a.O-  -ii-'] 
 her  with  a  strong  inclination  to  a  solitary  life.     They  passed '^' 3  """''" 
 the  winter  at  Rome,  and  did  not  return  into  the  East  till  the 
 
46  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  382.  year  after.  But  St.  Jerome  stayed  there  about  three 
 '  Ep.99.  [28.  years  \ 
 
 A.D.  385.]  Whilst  St.  Ambrose^  was  at  Rome,  he  was  invited  by  a  lady 
 atiAseiiam.  ^^  ^^^  ^^^^  ^^  ^-^e  Clarissim^e^  to  aro  to  her  country-house,  on 
 
 2  Paulini  .  ^         o  j  ^ 
 
 Vit.st.Am-  the  other  side  of  the  Tiber,  and  there  he  offered  the  Sacrifice. 
 
 Appenr!.     ^  woman  who  belonged  to  the  baths,  and  who  was  sick  in  her 
 
 torn.  2.  §  10.  jjed  of  a  palsy,  hearing  that  he  was  at  that  lady's  house,  caused 
 herself  to  be  carried  thither  in  a  chair;  and  whilst  he  was 
 praying  and  laying  his  hands  on  her,  she  touched  his  gar- 
 ment, and  as  she  kissed  it,  she  recovered  and  immediately 
 walked  1.  Paulinus,  secretary  to  St.  Ambrose,  who  relates 
 this  miracle,  says  that  he  heard  of  it  at  Rome,  many 
 years  after,  from  the  mouth  of  certain  holy  men.  We  see 
 from  this  instance,  that  it  was  usual  sometimes  to  celebrate 
 the  Holy  Sacrifice  in  private  houses.  St.  Ambrose  had  a 
 beloved  sister  living  then  at  Rome,  named  St.  Marcellina, 
 who  was  very  careful  of  him  in  a  sickness,  during  which  he 
 was  visited  by  St.  Ascholius  of  Thessalonica :  this  visit  was  a 
 great  consolation  to  him,  as  he  had  never  seen  St.  Ascholius 
 
 Ambr^i5    t)efore,   and    they   both  watered^  their  garments  with    their 
 
 scr.  A.D.    tears,  deplorino;  the  miseries  of  the  age. 
 
 383.  §  10.  '         ^  °         .  .  .  ^ 
 
 XX.  St.  Jerome,  during  his  residence  at  Rome,  devoted  himself 
 
 •^tRi"""*^  to  St.  Damasns  the  Pope,  and  assisted*  him  in  writing  his 
 
 *  Ep.  xi.  letters,  in  answer  to  the  consultations,  which  were  directed  to 
 scr.  a!d.  him  from  the  Councils  of  several  Churches;  and  he  soon* 
 409.]  ad  gained    an    universal  love    and   esteem,  on    account   of  the 
 
 Ageruc.§3.  &  ^  ...  .  . 
 
 *  Ep.  99.  sanctity  of  his  life,  his  humility  and  eloquence ;  so  that  he 
 ad\sei-^  was  esteemed  worthy  of  being  a  Bishop ^  The  Pope  Damasus 
 lam.  had  already  often  consulted  him  upon  several  passages  of  the 
 ["2  jj^^^o  1  Scriptures,  and  raised  in  him  the  desire  of  correcting  the  Latin 
 144, 145.      version  of  the  New  Testament.     Whilst  he  stayed  with  him, 
 
 [to.4.ps.l.  ,  1        •  -1 
 
 p.  145.]  Damasus  employed  him  upon  the  Scriptures,  and  we  may 
 Evang.  reasonably  believe,  that  he  composed  his  treatise  upon  the 
 ^^°14''5  1  vision  of  the  Cherubims''  of  Isaiah,  and  upon  the  Parable**  of 
 '  Ep.  142,  the  Prodigal  Son,  whilst  he  was  at  Rome,  both  of  which  he 
 p*5i5  A  D  dictated  while  he  was  troubled  with  sore  eyes ;  as  likewise  his 
 
 380or381.j 
 
 '  Ep.  146.  ''  There    were    at  Rome    under  the  '  This  miracle  rests  on  the  information 
 
 [to.iv.ps.  1.   Emjjerors  three   grades   of  Senatorian  received  at  Rome  by  Paulinus,  secretary 
 
 p.  149.  A.D.  dignity,  the  highest,  the  lUustres;  2.  the  {Notarius)  and  Deacon  of  St.  Ambrose, 
 
 ^^1-]  Spectahilcs ;  3.  the  Clarissimi.     Panci-  some  time  after  its  occurrence. 
 
 roH,  ap.  Graev.  vii.  p.  1342. 
 
liooK  XVIII. "1       KCCLESIASTICAI.   HlsroUV.  47 
 
 trniislation  of  the  two  lloinilios  of  Orij;-cn'  upon  the  Canticles,  A.  1).  3S->. 
 and  the  corrcetion  of  the  Psalms*  accordni'r  to  the  8e])tuasi;int.  ',''"'*'•.,. 
 
 .  .  ,  I'-lnst.  151. 
 
 It  was  also  at  this  time,  and  dnrint;-  the  life  of  the  I'opc  fl'm-f.  ad 
 St.  Daniasus,  that  he  wrote  against  llelvidius'',  the  disciple  of  ,,s  i",,..J2i.] 
 Auxentius'",  who  had  composed  a  book,  in  which  he  pretended  i.iai'j'^'rj" 
 to  prove  by  Scripture,  that  the  Holy  ^'irJI;in,  after  the  hirth  of'-  P-  '-'-i'-] 
 Jesus  Christ,  had  other  children  by  St.  Joseph,  and  then  to.'jiV's  2. 
 passing  to  a  general  position  had  maintained  that  virginity  !w,j"''';:\"^n' 
 had  no  advantage  over  marriage;  an  error  which  had  been  iKil'ani.^?. 
 
 ,  ,  •        1   •        1       T^  1         1         »       •  1-  •       •  1  ('cnnadius 
 
 au-eady  received  ni  tlie  bast,  hy  the  Antidicomarianitcs",  ana  [a.1).495.] 
 Mas  then  beginning  to  spread  in  the  West.      St.  Jerome*,  for  '".'.j^'^' 
 some  time,  despised  the  treatise  of  llelvidius,  as  much  from  the  ln<-'r'>"to.4. 
 obscurity  of  the  author,  whom  he  knew*  not,  though  he  was  as  « j„  jjj^j^ 
 well  as  St.  Jerome  at  Rome,  as  because  it  was  a  work  of  little  *"•  '•  [*"•  '*• 
 merit.     But  at  last  he  suffered  himself  to  be  persuaded  toA.D.  3{<i— 
 answer  it,  and  plainly  shewed  that  there  is  nothing  in  the  ic.K[p.i40.] 
 Scriptures    but    what    favours   the    belief  established   in    the 
 Church,    that    Mary   always    continued   a   Virgin,   and    that 
 St.  Joseph  was  only  the  guardian  of  her  virginity,      lie  even 
 holds  that  St.  Joseph  livcil  in  a  state  of  continence ;   in  short 
 he  extols  virginity,  without  however  blaming  marriage".    It  is«c.9.a(irm. 
 thouu;ht  that  he  wrote  at  this  time  his  dialoyruc  a<>;ainst  the  "-''■     "-' 
 Luciferians",  who  joining  with  the  party  of  Ursinus,  were  con- 
 tinually quarrelling  at  Rome  with  the  Pope  Damasus.     It  is 
 in   this    treatise  that    Jerome    plainly   demonstrates,    by   the 
 acts  of  the  Council  of  Rimini'',  in  what  manner  the  Bishops 
 were  imposed  upon  on  that  occasion. 
 
 One  of  the  chief  employments  of  St.  Jerome,  during  his 
 abode  at  Rome,  was  to  answer  those  who  consulted  him  on 
 the  Holy  Scriptures,  and  particularly  the  Roman  ladies ;  for 
 whatever  care  he  took,  out   of  modesty',  to   avoid   meeting ' Ep.99.[2H, 
 
 ^  p.  (>5.]  ad 
 Ascll. 
 
 Ep.  16.  [DG, 
 
 Arian  Bishop  of  Milan,  predecessor      science  as  to  the  restoration  ofCoinmu-  p.  781.  sor. 
 
 of  St.  Ambrose,  died  A.  D.  37i.     Soc.       nion  to  such  as  had  been  Arians  throuj^h  A.D.  412.] 
 
 iv.  30.  igniirancc  or  weakness.    Lucifer  J'ishop  ad  I'rincip. 
 
 "  The    Antidicomarianitcs     were    a      of  C'agliari  was  their  leader,  who  had  §  3. 
 branch  of  the  ApoUinarians.    The  chief      consecrated  Pauhnus  at  Antioch.  I'ra-f.inEp. 
 
 seat  of  this  heresy  was  Arabia,  where  ''  The    Council    of  .Vriin'inini,   held  ^    t>alat. 
 
 prevailed  too  the  opposite  error  of  an       359,  was  sadly  notorious  for  the  conces-  '-"■>.,,''* 
 idolatrous   reverence    for    the     IHessed       sion  of  the    tenn,    Homooiision,    when  V  jC"  3^^  -j 
 VivRin  (Collyridians,  Epiph.  Ha?r.  79.)       "The  whole  world  proaned  and  mar-      "    '     "" 
 Epiph.  H.tr.  78.  veiled  that  it  was  .Vrian."     St.  Jerome, 
 
 "  Separatists  from  the  Church  Ca-  Adv.  Lucif.  tom.  iv.  ps.  2.  p.  300.  scrip. 
 tholic  on  the  plea  of  scruples  of  con-       \.  D.  378.  sec.  Honed. 
 
48  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  383.  them,  the  more  urgent  were  they  to  see  him.     St.  iNIarceha, 
 
 St.   Asella  her  sister,  and  their  mother  Albina  were  of  this 
 
 number:    MarceUa,  in  a  short  time  profited  much  by  what 
 
 '  Ep.  136-8.  St.  Jerome  had  acquired  after  abundance  of  labour,  and  often 
 
 7o+_6.       consulted  him  afterwards,  as  appears  bv  his  letters'.    Being;  left 
 
 ■   ■    ^    ,  a  widowin  the  seventh  month  after  her  marriao;e\  she  refused  to 
 
 *  Ep.  10.  ad  .  .  ° 
 
 Fuiiam.  marry  Cerealis  who  was  a  man  of  some  age  indeed,  but  of  high 
 ps.2.  p.56i.  rank  and  great  wealth,  and  who  under  Constantius  had  been 
 3^  1^  ^  Praefecti  of  Rome,  and  Consul  in  the  year  358.  During  the 
 Ep.i6.[96  long  widowhood  of  Marcella,  the  purity  of  her  behaviour  was 
 
 p.  778.]  ad         °  .  .    . 
 
 Piincip.      never   blemished    by  the  least  suspicion.     She  retired  to    a 
 
 country-house  near  Rome,  where  she  lived  a  monastic  life  a 
 
 great  while    with    her   daughter   the   virgin    Principia;    and 
 
 their  example  occasioned  the  establishment  of  a  great  number 
 
 of  Monasteries    at    Rome,  both  for    men  and   women.     St. 
 
 Marcella  had  formed  a  taste  for    a  pious  and   monastic  life 
 
 forty  years  before  this,  at  the  time  that  St.  Athanasius"^  came 
 
 to  Rome,  when  Julius  L  was  Pope,  in  the  year  34  P.     She 
 
 received  from  him  an  account  of  the  life  of  St.  Anthony  who 
 
 v.-as  yet  living,  and  of  the  discipline  of  the  Monasteries  of 
 
 St.  Pachomius ',  both  for  men  and  women. 
 
 XXI.  Paula  \  who  was  a  friend  of  Marcella,  was  the  most  illustrious 
 
 SaintPauia.  ^f  ^^iq  Roman  ladies  whom  St.  Jerome  instructed.     She  was 
 
 p.  67a  scr.  daughter  to    Rogatus    and    Blesilla.     Her   father,    who    was 
 
 aciEusto^h"'  °^  Greek  origin,   traced  his  genealogy  up  to   Agamemnon, 
 
 §  '•  and  her  motlier  was   descended  from   the    Scipios  and   the 
 
 Gracchi.    Paula  married  Julius  Toxotius  of  the  Julian  family, 
 
 who,  consequently,  was  descended  from  liilus  and  ^-Eneas. 
 
 ^  Of  the  higliest  order  of  Senators  A.  D.  250,  when  some  of  tlic  Egyptian 
 
 (Ilhistres),  had  under  his  management  Christians   took  refuge  in  tlie  deserts, 
 
 tlie  Census  and    the  provisioning   and  and  adopted  there  a  life  of  self-denial 
 
 repairing  the  cit)'.      Pancir.  ap.  Grasv.  (Eremites,    Monks).     They    continued 
 
 vii.  1  798.  almost  unknown  till  during  the  perseeu- 
 
 ■"   St.  Athanasius  was  at  Rome  A.  D.  tion  under  MaxiiniuusA.D.  31 1,  St.  An- 
 
 311,  during  his  first  exile,  to  which  he  tliony  appeared  at  Alexandria,  who  from 
 
 was  sentenced  by  the  Arian  Council  of  the  number  of  his  followers  has  been 
 
 Tyre,  A.  D.  335.     After  the  death  of  considered   the   father   of  ^lonachism. 
 
 Constantine,  A.   D.    337,   Pope  Julius  (Gieseler,  Period  i.  Div.  3-  ch.  4.  §  71.) 
 held   a    Provincial    Council   at    Rome  '  St.  Pachomius,  a  pupil  of  St.  An- 
 
 A.    D.     311,    which    pronounced    the  thony,  formed  the  first  Monastic  amoc/o- 
 
 charges  against  St.  Athanasius  unten-  Hon     (crenohinn},     maiidia,    claustrum), 
 
 able,  and  led  to  the  General  Council  of  A.  D.  310,  on  the  island  Tabcnna,  under 
 
 Sardica.  the  goverimient  of  an  Abbot  or  Archi- 
 
 '  The  origin  of  Monachism  is  referred  mandrite.     Gieseler,  Ibid.  ch.  4.  §  93. 
 to  the  time  of  the  Decian  persecution, 
 
BOOK  XVIII.]       ECCLESIASTICAL  II I  STORY.  49 
 
 She  had  l)y  him  one  son  and  four  daii^htrrs,  the  eldest  of  A.  D.  ."?82. 
 
 whom  (named    IJlesillii  after   her   <!;randiiiother)    was   a  wife 
 
 I)Mt  seven  months',  as  St.  Mareella  had  heen,  and  heeame  a'  Ep.  22. 
 
 widow   at   the  ago   of  twenty.       Whilst    St.    Jerome   was    at  a.  d.^.W] 
 
 Koine,  he  exjjlained  to  her  the  Hook  of  Keelesiastes,  in  order  r'^;""*"^''- 
 
 to  insi)ire  her  with  a  eontenutl  of  the  world".      She  desired  him  Kp-^-  [22. 
 .  .  .  !'•  -J-*-  sor. 
 
 to  give  a  short  eomiiientary  n[)on  it,  that  she  might  under- a.  I).  384.] 
 
 ,..,.,  ,  '^  ,  .....     ad  Paiilin. 
 
 Stand  It  in   liis  abseiiee  ;    but   as  he  was  })reparing   lor   this  .j.^.,  n,;  ^^ 
 undertaking,  she  was  seized  with  a  violent  fever  of  whieh  she  '.'""'vy.'   c 
 
 ^  .  .,  hii>t.[l  rx'f. 
 
 died  in  a  short  time.  St.  Paula  her  mother  was  extremely  ad  Kcci. 
 afflieted  at  her  death,  and  St.  Jerome  wrote  a  consolatory 
 letter  to  her  upon  it,  in  whieh  he  mentions  that  Blesilla  spoke 
 Greek  as  well  as  Latin,  that  she  had  even  learnt  Hebrew  in  a 
 very  short  time,  and  that  the  Holy  Scriptures  were  never  out 
 {jf  her  hands. 
 
 St.  Paula's  second  daughter  was  named  Paulina,  and  was 
 married  to  Panunachius,  a  cousin'  of  St.  ^Nlarcella,  of  the  family  'Ep.o2.  [31. 
 of  the   Furii^  who  reckoned    several   Consuls   amongst   his  p.  244.  scr! 
 ancestors.   He  had  heen  long  ac(|uainted  with  St.  Jerome,  who  .,(j  pam^ 
 had  formerly  heen  his  fellow-student'^,  and  had  since  addressed  <Ep.2a[34 
 several  of  his  works  to  him.     Paulina  dying  first,  and  Painina-  [.y^,^   -'  * 
 chius  finding  himself  a  widower  without  children,  devoted  him-  *Ep.50.[30. 
 self  entirely  to  the  service  of  God,  and  to  good  works,  choosing  A.f)"3;i4!5.i 
 a  solitary  life,  and  dis])osing  of  his  riches  for  the  sul)sistcnce  of  ■."''*'""■,'''* 
 
 v'  '  1  ri  inif.  (and 
 
 the  poor,  and  particularly  of  strangers,  in  an  hospital **  which  he  Ep.2»>.  [54. 
 founded  at  Porto'  near  Rome*.   St.  Paula's  third  daughter,  who  e  xi-nodo- 
 always  lived  with  her  and   continued  a  virgin,    was  named  t'>'i"»- 
 Eustochium.     The  fourth  was  Kuffina,  who  afterwards  married  itom1nu< 
 Alethius  of  the  rank  of  the   Clarisslmi.      As  for  the  son  of  •'Ep.2().[54. 
 St.  Paula,  who  was  the  youngest  of  her  children,  he  wjus  named  i»au,„','.   * 
 Toxotius  from  his  father;  he  married  La;ta  the  daughter  of 
 Alhinus',  whowas  aPagan  and  High-Priest  of  the  idols,  hut  was  "  Ep.7.[.'j7. 
 converted  to  the  Christian  religion  in  his  old  age,  hy  the  per-  a.I).  ;«»s.] 
 suasion  of  his  daughter  and  his  son-in-law.     The  offspring  of      La.>tani. 
 this  marriage  of  Toxotius  and  La'ta,  was  the  younger  Paula, 
 concerning  whom  St.  Jerome  wrote  to  La^ta,  who  was  then  a 
 widov^r,  and  sent  her  directions  for  educating  in  a  Christian 
 manner.      Such  was  the  family  of  St.  Paula. 
 
 St.  Jerome  has  likewise  left  us  encomiums  upon  two  widows,  '"Ep.24.[20 
 Leu'"  and  Fabiola,  and  upon  the  virgin  Asella.     Lea  was  at  a.  D.. 384.] 
 
 ad  Marccll. 
 hi 
 
50  ECCLESIASTICAL  HISTOrtY.       [book  xviir. 
 
 A.  D.  382.  the    head   of  a  Monastery  of  virgins,  whom  she   instructed 
 more  by  her  example  than  by  her  words.     She  used  to  spend 
 the  nights  in  prayer;  her  clothes  and  food  were  very  mean, 
 though  at  the  same  time  free  fi'om  ostentation  ;  she  was  so 
 humble,  that  she  appeared  to  be  the  servant  of  all  the  rest, 
 though  she  formerly  had  been  mistress  of  a  great  number  of 
 slaves.     The   Church  honours  her  memory  on  the   twenty- 
 'Ep.24.[20.  second  of  March.     The  news  of  her  death  ^  was  brought  to 
 384 l^ad*'    St.  Jerome  one  morning  as  he  was  explaining  the  seventy- 
 Marceii.      second  Psalm ^  to  St.  Marcella,  which  occasioned  his  sending 
 villi',  aiiter  her  eulogy  to  the  latter ;  and  two  days  after  he  sent  her  that 
 Psalm  73  ]  ^f  gj.^  Asella^  (sister  to  Marcella,)  who  was  still  living.     She 
 [2LJ  ad      had  been  consecrated  to  God  from  the  age  of  ten  years,  and 
 ^'^^'^-  at  the  age  of  twelve  she  retired  into  a  cell  where  she  lay  on 
 
 the  ground,  living  upon  bread  and  water,  fasting  all  the  year, 
 and  being  often  two  or  three  da^'^s  without  eating,  and  in  Lent 
 whole  weeks  together.     She  was  now  fifty  years  of  age,  and 
 her  austerities  had   not  impaired  her  health.     She   used  to 
 work  with  her  hands,  and  never  went  abroad  unless  it  were  to 
 visit  the  churches  of  the  Martyrs,  and  that  too  she  did  with- 
 out being  seen.     She  had  never  spoken  to  any  man,  and  even 
 her  sister  could  hardly  ever  see  her.     Her  life  was  simple  and 
 regular,  and  in  the  midst  of  Rome  she  led  a  life  of  perfect 
 *  Maityroi.  solitudc.     The  Church*  celebrates  her  memory  on  the  sixth  of 
 °™'    ^     December.    Fabiola*  was  of  the  illustrious  Fabian  family.   She 
 scr.  ciiT.     had  married  a  man,  whose  behaviour  was  so  disorderly,  that 
 ari  Ocean-   being  unable  to  bear  with  him,  she  left  him,  and  at  that  time 
 "™'  being  very  young,  she  availed  herself  of  the  liberty  which  was 
 
 allowed  by  the  Civil  Law,  and  married  another  man".  After 
 .  the  death  of  this  second  husband,  she  began  to  reflect  within 
 herself,  and  knowing  that  this  marriage  was  contrary  to  the 
 laws  of  the  Gospel,  she  resolved  to  do  public  penance  for  it ; 
 so  on  Easter-eve  she  went  to  the  Basilica  Lateranensis  with  the 
 other  penitents,  and  appearing  there  with  her  hair  dishevelled 
 and  in  the  same  condition  with  the  rest,  she  drew  tears  from 
 the  eyes  of  the  Bishop,  the  Priests,  and  the  people.  She 
 then  remained  without  the  church,  till  the  Bishop,  by  whom 
 she  had  been  excommunicated,  called  her  in  again.     After 
 
 "  See  Cod.  Theod.  iii.  Tit.  xvi.  11.  1.  2. 
 
BOOK  xviJi.]       ECCLESIASTICAL  HISTORY.  .51 
 
 this  she  sold  all  her  estate,  ami  was  the  first  who  erected  an  A.  P.  3S3. 
 hospital'  for  the  sick  in  Rome,  where  she  attended  on  them  '  voaoKo- 
 with  her  own  hands.     She  bestowed  large  gifts  on  the  clerks,  **  * 
 monks,  and  virgins,  not  only  in  Home,  bnt  upon  the  coast  of 
 Tuscany  where  there  were  already  many  monasteries.     It  is 
 thought,  and  not  without  reason,  that  the  liberality  of  these 
 Roman    ladies,  and   other  rich   (Christians,  brought   a  great 
 numl)er  of  mendicants  to  Rome,  and  it  is  said  that  there  was 
 a  decree  made  on  this  account  by  Valentinian  the  younger, 
 and  directed  to  the   Preefect  of  Rome  in  the  year  382,  in  c«"'- 
 which  he  requires  that  their  age  and  strength  be  enquired  tit.  is. 
 into,  that  the  disabled  might  be  provided  for  ;  but  as  for  the 
 strong,  they  were  to  be  delivered  up  to  the  informer  if  they 
 were  of  servile  extraction,  and  if  they  were  free,  they  were  to 
 be  compelled  to  cultivate  the  ground.     The  Saints  likewise  s.  Ambros. 
 were  always  of  opinion,  that  there  should  be  a  distinction  ^  k;.  to.'  2. 
 made  in  the  distribution  of  alms,  so  as  not  to  encourage  the  P-  ^'^• 
 idleness  and  avarice  of  vagabonds,  to  the  prejudice  of  those 
 who  were  really  poor. 
 
 St.  E})ij)hanius  and  Paulinus  of  Antioch  having  passed  the     xxii. 
 winter  at  Rome,  returned  into  the  East,  the  following  year,  Dani.Lsus 
 .383.     They  travelled  through  Macedonia,  and  came  to  Thcs-  ^l^^^l^l^. 
 salonica,  where  the  Bishop  was  changed  that  same  year,  by  ^ris. 
 the  death  of  St.  Ascholius ;    and  the  Bishops  of  Macedonia 
 and  the  CJergy  of  Thessalonica  wrote  to  St  Ambrose  about 
 it,  who  in  his  answer  made  an  encomium  upon  St.  Ascholius^  *  Ep-  S- 
 and  congratulated   them  upon  the   election  of  Anysius,  his  scr.  a.  d. 
 disciple,  whom  they  had  chosen  to  succeed  him.     He  wrote  ^\ 
 also  to  Anj'sius,  exhorting  him  to  imitate  the  virtues  of  his  scr.  eod. 
 predecessor.      The   Poj)e   St.    Damasus'   gave  ^  to    Anysius,  ,  y  j^,  j^^ 
 as   he    had   done    to    St.  Ascholius*,    the    power   of   taking  »<H»''>f  1="' 
 cognizance  of  all   things  in  the   Eastern    lUyricum.     While  mt."  a.  i). 
 Paulinus     of    Antioch    was    at    Thessalonica,     St.  Damasus .  ''     .     . 
 
 '  F,]).  Kjiisd. 
 
 ad  Hiiriiiii. 
 
 (xiii. 
 «  This  is  another  instance  of  what      at  tlie  Council  of  Constantinople.     To  Const.  )§  2. 
 has  been  before  noticed,  namely,  that      prevent     however    the     separation     of 
 the  Political  division  of  the  Empire  (lid       Eastern   Illyriciun    from   the  Western 
 not  necessarily  regulate  the  Ecclesias-       Church,  Pope  Damasus  seems  to  have 
 tical.     In  \.  I).  379,  Gratian  severed      appointed  St.  Ascholius  his  Vicar.    See 
 Eastern  Illyricum  (of  which  the   me-       Tillcmont,   St.   Dam.    .\rt.    13.      This 
 tnipolis    was    Thessalonica)    from    the       took  place  before  A.  D.  381,  according 
 Western   Empire ;  and  in  consequence      to  Constant,  p.  534.     Vid.  cli.  9. 
 we  lind  that  St.  Ascholius  was  present 
 
 E  2 
 
52 
 
 ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  382.  wrote  a  letter^  to  him,  which  begins  in  these  terms:  "I  had 
 "  already  written  to  you  by  m}'  son  Vitahs^,  that  I  committed  all 
 "things  to  your  judgment;  therefore  to  the  intent  that  you  may 
 "have  no  difficulty  in  receiving  those  who  are  willing  to  re-unite 
 "  themselves  to  the  Church,  we  send  you  a  confession  of  our 
 "  Faith,  not  so  much  for  yourself  who  believe  as  we  do,  as  for 
 "  those  who  would  join  themselves  to  you.  There  was,  then, 
 "after  the  Council  of  Nicaea'',  and  that  which  was  held  at 
 "  Rome  by  the  Catholic  Bishops,  something  added  concerning 
 "  the  Holy  Ghost,  because  some  persons  have  lately  said  that 
 "  He  was  created  by  the  Son.  Therefore  we  pronounce  Ana- 
 "thema  against  those  who  do  not  declare  plainly,  that  the 
 "  Holy  Ghost  hath  the  same  power  and  the  same  substance 
 "with  the  Father  and  the  Son.  We  pronounce  Anathema 
 "  against  the  Sabellians,  who  say  that  the  Father  is  the  same 
 "  with  the  Son ;  against  Arius  and  Eunomius,  who  alike 
 "  assert,  though  in  different  terms,  that  the  Son  and  the 
 "  Holy  Ghost  are  Creatures ;  against  the  Macedonians,  who 
 "  come  from  Arius  under  another  name  ;  against  Photinus, 
 "  who  reviving  the  heresy  of  Ebion  upholds  that  our  Lord 
 "  Jesus  Christ  is  come  from  the  Virgin  Mary  only :  against 
 "  those  who  say  that  there  are  two  Sons,  one  before  all 
 "worlds,  and  the  other  after  the  Incarnation."  There  is 
 Anathema  pronounced  afterwards  against  Apollinaris,  and 
 Marcellus  of  Ancyra,  without  naming  them ;  then  there  is  a 
 Canon  likewise  against  translations  from  one  See  to  another, 
 a  practice  then  so  common  in  the  East.  Then  the  Ana- 
 themas are  continued  against  various  propositions  of  the 
 Arians  and  Macedonians.  The  last  forbids  any  one  to 
 mention  the  word  God  in  the  plural  number  in  speaking  of 
 the  Divine  persons,  though  the  Scripture  applies  it  sometimes 
 to  Angels,  and  holy  men.      St.  Damasus  afterwards  continues. 
 
 »  This  Letter  is  referred  to  A.  D. 
 378,  by  Coustant.  p.  507. 
 
 ^  Vitalis  was  an  Apollinarian.  On 
 the  condemnation  of  Apollinaris  and 
 Timotheus  (in  their  absence)  at  Rome, 
 A.  D.  377,  he  seems  to  have  gone  or 
 been  sent  thither,  and  presented  an 
 ambiguous  formula  of  Faith,  by  which 
 he  imposed  upon  Damasus.  The  Pope, 
 suspecting  that  he  had  been  deceived, 
 requires  Paulhuis  in  thrr,  letter  to  oblige 
 
 Vitalis  to  subscribe  an  explicit  confes- 
 sion of  Faith  (which  he  sends)  before 
 receiving  him  to  Communion. 
 
 z  The  original  requires  the  following 
 translation,  "  After  the  Council  of 
 "  Nicaea,  the  Catholic  Bishops  assembled 
 "in  Council  at  Rome  (sc.  A.  D.  378.) 
 "made  certain  additions  concerning  the 
 "Holy  Ghost."  See  Epist.  4.  Damas. 
 §  4.  Coustant.  p.  499. 
 
BOOK  xviii.]       ECCLESIASTICAL  HISTORY.  53 
 
 speaking  to  Pauliiuis  :    "  Therefore   if  my   son    Vitiilis,  and  A.  D.  sea. 
 
 "  those  who  are  with  him,  wish  to  be  united  to  you,  they 
 
 "  must   first   subseribe    to    the    Faith  of  Nicaea ;  and    then, 
 
 "  because  we  cannot  apply   a  remedy   to  future   evils,   you 
 
 "  must   root   out   the    heresy    which    is   said  to  luive   lately 
 
 "appeared  in  the  East,  and  confess  that  the  very  Wisdom, 
 
 "the   Woi'd,   the    Son    of   God,   hath   taken- u])oii   Him   the 
 
 "human   Body,  the   Soul  and    Reason,   that   is    to  say,  the 
 
 "entii'e  Adam,  all  our  old  man,  without  sin.     For  as,  when 
 
 "  we  confess  that  lie  hath  taken  upon  Him  a  human  Body, 
 
 "  we  do  not  therefore  attribute  human  passions  to   Him;    so 
 
 "  when  we  say  that  He  hath  taken  the   Soul  and  Reason  of 
 
 "  man,  we  do  not  mean  that  He  is  subject  to  the  sin,  which 
 
 "  proceeds  from  the  thoughts."     We  here  see  that  the  error 
 
 of  Apollinaris  was  plainly  known,  and  condennied  at  Rome; 
 
 but    that   \'i talis  was  not   yet  convicted   of  being    infected 
 
 with  it,  though  he  was  suspected';  on  the  contrary,  he  had  ■  st.  Greg. 
 
 delivered  a  confession  of  Faith  to  the  Pope  Daniasus,  which  n'oi'^/^^^v." 
 
 appeared  orthodox,  and  the  Pope  sent  him  to  Paulinus  in  'i"r)Sl'^'"'i 
 
 order  to  be  examined,  and  his  opinions  clearly  ascertained. 
 
 To  the  same  time  is  referred  a  letter"'  written  by  the  Pope  *  Thood.  v. 
 St.   Damasus    to    the   Eastern   Bishops,  which   begins   thus:  a.  i).  .w. 
 "  When  you  pay  the  respect  which  is  due  to  the  Apostolic  .ilJ'^Danias. 
 "  See,  all  the  chief  advantage  of  it  is  to  yourselves,  my  most  §  '"^O 
 "  honoured  sons."     Then  he  declares  that  he  has  long  before 
 condemned'  Timotheus  and  his  master  Apollinaris,  in  presence  ['A.n..377.] 
 of  Peter  Bishop  of  Alexandria,  and  that  there  was  no  ground 
 for  desiring  him  to  be  deposed  a  second  time.     He  therefore 
 exhorts  them  to  continue  steadfast  in  the  Faith  of  Nica'a,  and 
 not  to  suffer  those  who  are  under  their  care  to  give  ear  to 
 vain    discourses,    and    questions    which    had    been    already 
 resolved. 
 
 It  was  much  about  this  time,  that  St.  Ambrose  wrote  his^^"'- 
 
 Treatise  of 
 
 Treatise  on  the  Mvstery  of  the  Incarnation,  against  the  same  st.  Am- 
 
 ,,  "  i.-^i  i-i",  brose  on 
 
 errors.       He    was    engaged    m    it*    by    two   cuhiculdrii"  or  ti.e  inrar- 
 
 chambcrlains    of  the  Emperor    Gratian,    who    were    Arians.  ""'"'"• 
 
 They  proposed  to  him,  as  he  was  preaching,  a  (piestion  con-  Tiiie.  to.  x. 
 
 cernmg  the  Incarnation  of  our  Saviour,  and  promised  to  come  §  29.] 
 
 »  Paulin. 
 Vit.  s. 
 »  See  Notitia  Dig.  Pancuol.  ap.  Gra;v.  toin.  vii.  p.  1  101.  Ami).  §  18. 
 
54  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  382.  the  next  day  to  the  Basihca  Portiana  to  hear  him  resolve  it. 
 The  next  day  these  two  officers,  shghting  their  promise,  and 
 the  Bishop  and  people  who  were  assembled  in  the  church, 
 got  into  a  chariot  and  went  out  of  the  city  to  drive.  St.  Am- 
 brose having  stayed  a  long  time  for  them,  could  detain  the 
 people  no  longer,  but  got  into  the  pulpit,  and  began  to  discuss 
 
 'Deincani.  the  question,  as  follows' :   "  My  brethren,  I  desire  to  pay  my 
 
 t().2.i).703.  "debt,  but  I  do  not  find  those  with  whom  I  contracted  it 
 "  yesterday  ;  perhaps,  however,  they  think  to  confound  us 
 "  by  coming  upon  us  by  surprise  ;  the  true  faith,  however,  is 
 "  never  confounded.  Perhaps,  they  will  come,  and  in  the 
 "  mean  time  let  us  consider  those  labourers  who  have  just 
 "been  represented  to  us,  I  mean,  Cain  and  Abel,  whose 
 "  story  hath  just  been  read."  From  thence  he  takes  occasion 
 to  come  to  the  subject,  and  begins  with  enumerating  the 
 heretics,  who  erred  concerning  the  Son  of  God,  amongst 
 whom  he  reckons  those  who  separate   the  reasonable    soul 
 
 c.  2.  §  11.  from  the  mystery  of  the  Incarnation,  i.  e.  the  Apollinarians, 
 whom,  however,  he  does  not  name  ;  and  adds,  that,  perhaps, 
 they  pay  due  honour  to  the  Trinity,  but  know  not  how 
 to  distinguish  the  human  nature  from  the  Divine.  "  The 
 "  nature  of  God,"  he  says,  "is  simple ;  man  is  composed  of  a 
 "reasonable  soul  and  a  body;  if  you  take  away  either  of  the 
 "  two,  you  take  away  the  whole  nature  of  man."     Afterwards 
 
 f.  3,  4.  coming  to  the  subject,  he  proves  the  eternity  and  divinity  of 
 the  Word  in  opposition  to  the  Arians ;  then  he  proceeds  to 
 the  Apollinarians,  and  shews  the  difference  between  the  flesh 
 
 c-.6.§49,&c.  of  Jesus  Christ  and  His  divinity,   for  they  asserted  that  the 
 
 f-  7.  Word  had  been  changed  into  flesh;  afterwards  he  overthrows 
 
 their  error,  concerning  the  reasonable  soul,  the  existence 
 of  which  they  denied  in  Jesus  Christ,  as  being  the  source 
 of  sin ;   and  with  that  he  concludes  his  discourse. 
 
 In  the  mean  time,  the  two  Chamberlains  of  the  Emperor, 
 as  they  were  proceeding  on  their  journey,  fell  out  of  the 
 chariot  and  were  both  killed ;  and  their  bodies  were  brought 
 back  and  buried.     But  St.  Ambrose  was  so  far  from  insulting 
 
 *"  This  may  fix  the  time  of  the  year  Grsec.  Pinell.  Sheet  A.   1111.  and  Leo 
 
 of  tliis  event.     Tlie  fourth  chapter  of  Allatius    de    Domin.    et    Hcbd.   Gra'c. 
 
 (lenesis  is  read  in  tlie  week  after  the  p.  147'5.     Compare  ch.  42  and  54. 
 tirst    Sunday    in    Lent.      Yid.    Triod. 
 
BOOK  xvm.l       ECCLESIASTICAL  HISTORY.  55 
 
 their  memory,  that  he  has  taken  no  notice  of  this  event  in  his  A.  P.  382. 
 Avorks  ;  not  even  on  committinjr  to  writing;  the  Sermon  which 
 lie  made  on  their  account,  and  of  which  his  treatise  upon  the 
 Incarnation  consists.  But  the  Emperor  Gratian,  who  had 
 not  heard  this  Sermon,  proposed  to  him  an  objection,  upon 
 which  the  Arians  greatly  de])endcd,  namely,  that  the  Son 
 l)einG;  begotten  could  not  be  of  the  same  nature  with  the 
 Father  who  is  unbci2;otten.  He  therefore  added  the  answer  f- 1>,9- §7!', 
 to  this  olyection,  which  chielly  consists  ni  shewing  that  the 
 distinction  between  begotten  and  unhecjotteii  relates  not  to  Their 
 nature  but  to  Their  personality. 
 
 St.  Gregory  Nazianzen  wrote  likewise  from  the  place  of  his     XXIV. 
 retirement  against  the  errors  of  ApoUinaris,  which  disturbed  st.cin-ory 
 tlie  Church  of  Nazianzus.     On  his  return  into  Ca]i])adocia  he  t^'^^'ieX"* 
 retired  to  the  teiTitory  of  Arianzus",  which  had  descended  to  "'u'^- 
 him  from  his  father,  and  notwithstanding  his  infirmities,  he  Qri'?.  \i-ii. 
 there  led  a  very  penitent  life;  but  quiet*  and  solitude  rendered  C-  jj'*'.-.'; 
 it  agreeable  to  him.   He  even  spent  the  whole  season  of  Lent*^' «  carm.  54. 
 without  speaking,  and  composed  a  poem  to  give  an  account  for  P-  p^ ^m]' 
 his  silence  ;  and  another  at  Easter',  that  he  might  begin  to  s  carm.  54. 
 speak  with  the  praises  of  Jesus  Christ.     In  the  mean  time  |];  p'^'^J-]."' 
 he  found  that  the  Church  of  Nazianzus  had  been  greatly  ^'i;.'*;?-^'' 
 neglected  during  his   absence,   and  even   infected  with   the  ^  ^^^  ,.g 
 error  of  ApoUinaris''.     He  at  first  bore  with  it,  but  perceiving  p^'^i.  [p. 
 that  the  heretics,  not  satisfied  with  spreading  their  errors,  &  cann.  6. 
 proceeded  even  to  calumniate  him,  and  pretended  that  he  was  [jli,.^^;;*^' 
 of  their  opinion,  because  he  still  treated  them  as  brethren,  he  v.  IG0-200.I 
 felt  himself  obliged  to  declare  his  opinions,  and  wrote'  to«orat.  31. 
 Cledonius''  the  Priest  to  that  purpose,  to  whom  he  had  left  tVlU^'yaj 
 the  chief  care  of  his  flock  in  his  absence,  and  who  had  long 
 led  a  monastic    life.      The    Apollinarians   boasted    of  their 
 having  been  received  by  a  Council  of  the  West%  uj)on  which  r-  738.  [p. 
 St.  Gregory  says,  '*  If  they  have  been  received,  let  them  shew 
 
 e  Viz.    the    Lent    of    A.    D.    382.  conirminion  of  St.  Grcpon's  father,  on 
 
 Ft.  Gregory  was  now  fifty-thrcc  or  four.  his  incautiously  sipiing  the  symbol  of 
 
 There  is  something  very  rcmarkahk- in  Ariniinum  A.  D.  350.      See  OraL   12. 
 
 a  man  so  advanced  in  life,  taking  such  [6.  torn.  i.  p.  178.   A.   I).  364.]      lie 
 
 vigorous  measures  to  overcome  himself.  maybe  the  same  with  the   Priest,  who 
 
 J   Cledonius    once    a    courtier    had  signed  St.  Gregory's  will.      See  eh.  4. 
 
 become  a  solitary,  Carm.  84.  [torn.  ii.  «  Alluding  to  the  admission  of  Vitalis 
 
 p.  1002.  v.  127.  script.  A.  I).  372],  and  to  communion  by  Pope  Damasus,  A.D. 
 
 was   one  of  those   who   renounced  the  378.     See  ch.  22,  note  y. 
 
56 
 
 ECCLESIASTICAL  HISTORY.       [cook  xviii. 
 
 A.  D.  382 
 
 f  KvptaK^s 
 Domiiii- 
 
 cus.] 
 
 [*  KvptOT, 
 
 Dominus.] 
 
 »  Vid.  St. 
 August. 
 Retract.  I. 
 xix.  §  8. 
 to.  i. 
 
 irKacrdrj.] 
 [=  QeoTS- 
 
 KOS.\ 
 
 ["  5iaTr€- 
 TrKdcrBat.] 
 
 ['  (K  0foD 
 Ka'tHarpSs.] 
 
 *  Eph.  i.  5. 
 
 "  it,  and  we  will  be  satisfied :  for  that  could  not  have  been 
 "  done  without  their  conforming  to  sound  doctrine.  And  this 
 "  thej  cannot  shew  but  by  a  synodical  decree  or  letters  of 
 "  communion,  for  such  is  the  custom  of  Councils." 
 
 Coming  to  the  subject,  he  says :  "  Let  none  deceive 
 "  another,  or  suffer  himself  to  be  deceived,  by  imagining  '  the 
 "Mini  of  the  Lord^,^  as  they  style  him,  to  be  a  man  without 
 "  the  reason,  let  us  rather  say  oiu^  Lord'^  and  our  God."  This 
 St.  Gregory  says  because  the  Apollinarians''  called  Jesus  Christ 
 the  Man  of  the  Lord.  St.  Gregory  proceeds :  "  We  do  not 
 ^'separate  the  manhood  from  the  Godhead;  we  teach  that  it 
 "  is  the  same  Person,  Who  heretofore  was  not  man,  but  God 
 "  and  only  Son  before  all  ages,  without  any  mixture  of  body, 
 "  or  any  thing  bodily;  Who  in  the  end  hath  assumed  humanity 
 "  also  for  our  salvation,  being  passible  as  to  the  flesh,  but 
 "  impassible  in  respect  of  the  divinity ;  being  bounded  in 
 "respect  of  the  body,  but  without  any  limits  in  respect  of 
 "  the  spirit;  the  same  being  earthly  and  heavenly,  visible 
 "  and  intellectual,  comprehensible  and  incomprehensible ;  to 
 "  the  intent  that  the  whole  man,  who  had  fallen  into  sin, 
 "  might  be  restored "  by  Him,  Who  is  perfect  God  and  perfect 
 "  man.  If  any  one  believe  not  the  Holy  Mary  to  be  the 
 "  Mother  of  God^  he  hath  no  part  with  God.  If  any  one 
 "  say  that  He  passed  through  the  Virgin,  as  through  a 
 "  channel,  and  not  that  He  was  formed®  in  her,  at  once  after 
 "  a  divine  and  human  manner ;  divine,  inasmuch  as  man  had 
 "  no  part  in  it,  and  human,  inasmuch  as  the  laws  of  child- 
 "  bearing  were  observed  ;  he  too  is  still  impious.  If  any  one 
 *'  affirm  that  the  manhood  was  formed,  and  that  God  after- 
 "  wards  entered  into  it,  he  is  to  be  condemned.  If  any  one 
 "suppose  two  Sons,  one  of  God  the  Father',  and  the  other 
 "  of  the  Mother,  and  do  not  affirm  Him  to  be  one  and  the 
 "  same  ;  let  him  forfeit  the  adoption,  which  is  promised  ®  to 
 "  those  who  rightly  believe.  For  there  are  two  natures,  the 
 "  Godhead  and  manhood,  as  there  are  the  soul  and  body, 
 "  but  there  are  not  two  Sons,  nor  two  Gods,  any  more  than 
 "  two  men ;  although  St.  Paul  has  thus  named  the  inner 
 "  and  the  outer  part  of  man.  In  a  word,  the  Saviour  is 
 "  composed  of  one  and  another  substance,  because  the 
 "  visible    and  invisible   are  not    the    same,  neither  arc    that  ' 
 
HOOK  XVIII.]       ECCLESIASTICAL  HISTORY.  57 
 
 "which    is   subject    to    time,    and    that    which    is    not,    the  a.  D.  382. 
 
 "same;  but  not  of  one  and  another  person,  (jod  forbid,  for 
 
 "  the  two  substances  are  united :    God  is  become   man,  or 
 
 "  man  is  become  God,  or  however  we  choose  to  express  it. 
 
 "  Now     I    speak    of  one   and  another   substance    in    a   way 
 
 "  different  from  that  in  which  we  speak  of  the  Trinity.      For 
 
 "  we    say    that    in    tlie    Trinity    there    is    one    and    another 
 
 "  Pereon,  that  we  may  not  confound  the  hypostases  or  sub- 
 
 "sistcnccs;  but  not  one  and  another  substance  ;  the  Three 
 
 "  are  one  and  the  same  substance  in  respect  of  the  Divinity. 
 
 "  If  any  one  say  that  God  hath  operated  in  Jesus  Christ 
 "  by  grace,  as  in  a  Prophet,  and  not  that  lie  is  substantially 
 "  united   to    Ilim,   be  he   deprived  of  the  divine   operation. 
 "  If  any  one  adore  not  llim  that  was  crucified,  let  him  be 
 "  anathema,  and  ranked  amongst  the  murderers  of  [God'].      If '  0iOKr6i:u)v. 
 "  any  one  assert  that  Jesus  Christ  was  raised  to  the  dignity  of 
 "  Son  after  He  had  been  made  perfect  by  works,  or  after  His 
 "Baptism,  or  after  His   Resurrection,  like  those^  whom  {\\c  ">  ■napty- 
 "  Pagans  place  among  the  gods,  let  him  be  anathema.     I'or  tputtuut. 
 "  that  which  hath  a  beginning,  or  improvcth,  or  groweth  up 
 "  to  perfection,  is  not  God  ;    though  we  speak  thus  of  Jesus 
 "  Christ,  inasmuch  as  He  discovered  Himself  by  little  and 
 "little'.     If  any  one  say,  that  He  hath  now  quitted  His  holy  'st.Lnkcii. 
 "flesh,  and  that  the  Divinity  is  divested  of  the  body;    and '^"' 
 "  that  He  will  not  come  again  with  the  body,  Avhich  He  hath 
 "  assumed  and  which  He  retains,  let  him  not  behold  the  glory 
 "of  His  coming.      [For  where  is  the  Body  now,  if  it  be  not 
 with  Him  Who  assumed  it?    How  else  could  He  have  been 
 "handled  alter  His  Resurrection'?     How  else  shall  they  who*st.  r.uke 
 "  ])ierced  llim   look  upon  Him''?]     If  any  one  say  that  thej„"" 
 "  flesh  of  Jesus  Christ  came  down  from  Heaven,  and  not  that  lo. 
 "  it  was  assumed  here  of  us,  let  him  be  anathema." 
 
 Afterwards  ])roceeding  to  the  main  point  of  the  heresy  of 
 ApoUinaris,  he  says:  "If  anyone  place  his  hope  in  a  man 
 "void  of  the  reason,  he  is  himself  without  reason*,  and  not'iiouf. 
 "worthy  oi' perfect^  salvation.  For  God  hath  not  healed,  and  ■  Sawj. 
 "  doth  not  save  any  thing  but  what  He  hath  assumed.  If  indeed 
 "  Adam  only  half  fell,  then  there  would  be  no  need  of 
 "assuming  or  redeeming  more  than  half;  but  if  he  fell 
 "  wholly,  let  them  not  then  grudge  us  perfect  salvation ;  and 
 
58  ECCLESIASTICAL  HISTORY.       [book  xviir. 
 
 A.  D.  382.  "let  them  not  invest  our  Saviour  merely  with  the  bones,  the 
 
 "nerves  and  the  outwai'd  form  of  a  man.     If  lie  is  a  man 
 
 ^axpoxos.     "Avithout  a  soul',  which  is  what  the  Arians  affirm,  in  order 
 
 "  that  they  may  ascribe  suffering  to  the  Godhead,  as  being  the 
 
 "principle  of  his  bodily  motion;  or,  if  He  have  a  soul  without 
 
 "  nSeffi-    "the  reason^,  how  is  He  a  man?  for  man  is  not  an  animal 
 
 fifw  oh  voe-  "  void  of  the  reason.      This  would  be  the  form  and  habita- 
 
 P  ^-     ^        "tion^  of  a  man,  with  the  soul  of  an  horse,  an  ox,  or  any 
 
 ''  '''    ^  "other  beast.     And   then  it  would  be   this   likewise  which 
 
 p.  740.  [88.] 
 
 "  would  be  saved ;  and  /  should  err  from  the  truth,  in 
 "  boasting  of  the  honour  which  another  hath  received."  He 
 afterwards  answers  the  objections  of  Apollinaris,  and  at  the 
 conclusion   protests    that    those    who    do    not   profit   by   his 
 
 ,  .   warning,  but  continue  to  divide  the   Church,  must  give  an 
 
 account  thereof  in  the  day  of  judgment.  And  as  Apollinaris 
 imposed  upon  the  multitude  by  the  number  of  his  writings, 
 
 *  ibid.  and  the  charms  of  his  poetry,  St.  Gregory  likewise  promises ' 
 to  write  and  to  compose  verses,  and  it  is  this  which  seems  to 
 have  given  occasion  to  the  many  poems  which  he  composed 
 after  his  return  from  Constantinople. 
 
 *Orat.  52.        He  wrote  a  second  letter^  to  Cledonius,  in  order  to  satisfy 
 
 to.ii.p!93.]  those  who  required  assm^ances  of  his  Faith,  as  though  he  had 
 not  given  sufficient  proofs  of  it.  He  declares  in  plain  terms 
 that  he  holds  no  other  Faith  than  that  of  Nicaea,  only  adding 
 thereto  what  relates  to  the  Holy  Ghost,  concerning  Whom 
 there  had  been  no  dispute  at  that  time.  He  also  declares  his 
 faith  concerning  the  Incarnation ;  and  speaking  of  the  Apolli- 
 narians  he  adds,  that  he  was  very  desirous  of  explaining  him- 
 self in  relation  to  Vitalis ;  "  to  the  intent,"  he  says,  "  that  I 
 "  may  not  be  accused  of  rejecting  his  confession  of  faith  now, 
 "which  I  formerly  received,  as  he  gave  it  in  writing  to  the 
 "blessed  Damasus  Bishop  of  Rome,  who  had  desired  it  of 
 "him."  (These  expressions  shew  that  this  letter  was  written 
 some  time  after  Vitalis  had  delivered  his  confession  of  Faith, 
 and  after  the  death  of  St.  Damasus.)  St.  Gregory  proceeding, 
 says,  that  the  Apollinarians  imparted  their  secret  to  none 
 but  their  disciples,  but  that  when  they  found  themselves 
 pressed  in  disputation  by  the  common  notions  which  the 
 Scripture  gives  us  of  the  Incarnation,  they  acknowledged  that 
 Christ  had  the  reason  and  the  understanding,  and  that  He 
 
BOOK  xviii.]       ECCLESIASTICAL  JIISTOIIV.  59 
 
 was  a  perfect  man,  ineauinj^  however  by  these  words,  that  the  A.  D.  3S2. 
 Divinity  sn|)j)Hed  what  was  wanting  on  the  side  of  the  human 
 nature'.     This  is  seen  in  the  dispute  of  St.  Epiphanius  with  [' viz  i^/ux'; 
 Vitahs*.    "  Can  it  therefore  be  wondered  at,"  says  St.  Gregor}',  J^";  Jgl°^^ 
 "if  my  good  will  led  me  to  put  the  best  construction  upon  the  [» lUvrr^. 
 "words  of  Vitahs,  at  which  others  are  offended,  who  take  '^' -"-l 
 "  tliem  in  the  true  sense  ?     From  thence,  in  my  opinion,  it 
 "  happened,  that  Damasus  himself,  on  being  better  informed, 
 "  and  knowing  that  they  persisted  in  their  first  ex})lanations, 
 "  declared  them  excommunicate,  and  hath  overthrown  their 
 "  confession  of  faith  with  an  anathema ;  l)eing  indignant  that 
 "  they  had  imposed  upon  his  simplicity  of  heart."    And  after- 
 wards :    "  What  an  absurdity  is  it  to  pretend  to  publish  in 
 "  these    our  days  a  doctrine  that  hath   been  concealed  ever 
 "since  the  time  of  Christ,  for  if  it  is  but  thirty •"  years  since  7^s.  a.  [p. 
 "their  faith  began,  whereas  it  is  almost  four  hundred  since    '-' 
 "  Christ  appeared,  our  Gospel  hath  all  this  time  been  vain, 
 "our  faith  hath  been  vain,  the  Martyrs  have  suffered  in  vain, 
 "  in  vain  have  so  many  and  so  great  Prelates  governed  the 
 "people." 
 
 It  was  about  this  time  that  St.  Gregory  entirely  resigned^     xxv. 
 the  care  of  the  Church  of  Nazianzus.     He  earnestly  besought  ni'Spof 
 the  13isho])s*  of  the  province  to  appoint  one  in  that  citv,  and  ^'''z''">z'>s- 
 particularly  llclladius^^  of  Coesarea  who  was  the  Metropolitan.  [1^7^]' ad 
 At  length  he  obtained  his  purpose,  and  Eulalius  was  ordained  }*"^*-""^ 
 Bishop  of  Nazianzus".      lie  is  thought,  and  with  e;ood  reason,  [''i-]  :><• 
 
 11  r-        1  .,        ^i  ,  Saturn. 
 
 to    be    the    same    person    01    whom    St.    Gregory   speaks    so  < ,. ,  ., 
 honourably    in   several    places,   who    was  his    relation  ^   had  [';'<]•]  ^t*- 
 embraced  a  monastic  life,  and  was  distinguished  by  his  virtue",  p  J,,  -p,,p_ 
 St.  Gregory  had  made  him  a  Priest  and  Chorcpiscoi)us^''\  and  «'»i<'"'sof 
 
 '-'     *'  r         I  '  Tyaii.'i.  ] 
 
 •  \ita  S. 
 
 '  The  first  intimation  of  tlio  licrcsy  of  subordination  to  tlic  city  Bishop  com-  ^""VF",  l^P* 
 
 Apollinaris  occurs    in    the   Council    of  pared  to  the  Seventy  Disciples.    (Cone.  ^'*'"-] 
 
 Alexandria,  held  A.  D.  3(52,  after  the  Ncocrus.   A.    I).   .U"!-.  can.    1  i.)     They  '  Kp.  195. 
 
 death  of  Constantine.  nii<,'ht,   canonically,  ordain  the  inferior  ['•"'•] 
 
 s  St.  Grepory  acknowledged  no  Me-  Clergy,  as  they  thoupht  good,  hut  were  "  farm.  4S. 
 
 tropolitan     hut     Theodore     Hisliop     of  forhidden  to  ordain  Priests  or  Deacons,  p.  lOS.  [to. 
 
 Tyana,  Ep.  88.  [152.]      Ilelladius  was  without    the   permission   of    their  city  ii.  p.  1(K)2, 
 
 liishop  of  Caesarea,  and  Metropolitan  of  Bishop.     (Cone.   Antioch.   A.    1).  .3  H.  ^^ '•^-l-'J*'] 
 
 Cappadocia    Prima;    he   was,    besides,  can.lO.)  TheCouncil  of  Laodiea-a,  A.D.  »  Ep.  88. 
 
 opjjosed  to  St.   Gregory's   wish.      Ep.  3(>6.  can.  57.  decreed  that,  for  the  future,  [162.] 
 
 225  [183.]  Presbyters     (Periodeutie)    only  should 
 
 •>  The  Chorepiscopi  were  Bishops  (not  be  ])laecd  in  country  towns,  l)ut  mention 
 
 Priests)  of  country  churches  which  had  is  made  of  Chorepiscopi  after  this  date, 
 
 grown  around  any  city,  and  from  their  as  in  the  text,  and  Ep.  Basil.  181.  [^5k 
 
60  ECCLESIASTICAL  HISTORY,       [bookx.. 
 
 A.  P.  3S2.  greatly  rejoiced  when  he  saw  him  placed  in  the  Episcopal  See 
 ■  Ep.  225.  of  Nazianzus.  However  it  afforded  fresh  occasion  of  calumny', 
 [183.]  against  him  ;  some  asserted  that  he  slighted  that  Church,  and 
 others  that  they  had  appointed  him  a  successor  against  his 
 will.  The  following  is  what  he  writes  on  this  subject  to 
 *  Ep.  42.  St.  Gregory  of  Nyssa',  who  was  a  Bishop  of  the  Province'': 
 "  Let  no  man  calumniate  me  as  though  there  had  been 
 "  another  Bishop  ordained  against  my  will.  I  am  neither  so 
 "  contemned  nor  hated ;  but  I  greatly  importuned  them  to 
 "  this  act,  because  I  am  as  it  were  already  dead,  and  I  dreaded 
 "  the  weight  of  this  neglected  Church ;  I  desired  this  favour 
 "of  them,  which,  without  contradicting  the  Canons,  tended 
 "  to  my  tranquillity ;  and  by  your  entreaties  there  has  been 
 "  appointed  a  Pastor  for  that  Church,  who  is  worthy  of  you, 
 "  whom  also  I  place  in  your  hands,  I  mean  the  venerable 
 "  Eulalius,  in  whose  arms  I  would  that  I  might  yield  up  my 
 "  spirit.  If  any  one  think  that  during  the  life  of  the  Bishop 
 "  another  ought  not  to  be  ordained,  let  him  know  that  that 
 "  proves  nothing  against  me  ;  for  it  is  universally  known,  that 
 "  I  was  ordained  for  Sasima  and  not  for  Nazianzus,  though  I 
 "  have  undertaken  the  care  of  it  for  a  season,  as  a  stranger,  out 
 "  of  regard  to  my  father,  and  those  who  begged  me  to  take 
 "charge  of  it." 
 
 In  the  mean  time  bcino;  informed  that  another  Council  was 
 going  to  be  held  at  Constantinople,  and  being  fearful  of  the 
 event  by  his  experience  of  the  past,  he  wrote  to  two  of  the 
 '  F;P-  "2-  chief  Magistrates  of  the  East,  namely  Saturninus*,  Consul  in 
 A.D.  382.]  the  year  383,  and  Posthumianus,  the  Praetorian  Praefect,  (who 
 were  both  Christians  and  already  engaged  in  friendship  with 
 him,)  beseeching  them  to  do  their  utmost  to  promote  the 
 peace    and  welfare  of  the  Church  in  that  Council:   "For," 
 
 Bened.]  Theodor.  Ep.  113.     Chorepis-  dence.     See  Steph.  A.  Morcelli,  Africa 
 
 copi  are  found  also  among  those  who  Christiana,  to.  i.  c.  2.  §  2.  4 — 6.   Giesler. 
 
 subscribed  at  the  Council  of  Chalcedon,  Period  i.  §  52.     An  attempt  was  made 
 
 A.  D.  451,  only,  however,  in  the  name  to  revive  the  order  of  Suffragan  Bishops 
 
 of  the  Bishops,  who  sent  them.     Bing-  in    England,   at  the    beginning  of  the 
 
 ham,    book  ii.  c.   14.      In  Africa  this  Reformation.  26  Hen.  VIII.  A.D.  1534. 
 distinction    of  Bishops   is   not   found  ;  '   Nyssa  was  in  the  Province  of  Cap- 
 
 whoever  had  been  Bishop  longest  was  padocia  Prima,  of  which  Helladius  was 
 
 made  Primate.      Africa   Proconsularis  Metropolitan.     See  Bingham,  book  ix. 
 
 was,    however,    an    exception,    as    the  ch.  3.  §  2. 
 Bishop  of  Carthage  always  look  prece- 
 
LOOK  xviii.]       ECCLESIASTICAL  HISTORY.  61 
 
 lie  says',  "  ihouj'h  I  have  rciiomu-od   my  tliu;iiify  1  have  not  A.  P.  383. 
 "renounced  niv  alVcction  and  concern  for  the  Chnrcli."  '  J:!'-  "'• 
 
 [I  /.J.  scr. 
 
 The    Council   was    aceordin{z;lv    licld  ;     and    the    hinperor  A.  i).  ;j83.] 
 
 1.111  1  •    '       11  1       •'"'   I'ost- 
 
 riicodosuis,  who  lal)oured  contuuially  to  jjrocure  peace  to  tlic  i,um. 
 Cluu-ches,  would  have  the   BishoiJS  of  all  sects  a.s.seniblc  at  „,,^^,^''- 
 Constantinople,   and   thou":ht   that  by  makinji;   them    confer  (.miKil  of 
 
 ,  1  ■    I  -1  '  •     •  riM  Constaiitin. 
 
 toLrether,  they  nu<;iit  concur  m  tlic  same  opnnon.  i  liere  came  ,,,,ie  i„„ier 
 from  all  parts  Bishops  of  all  sects  of  religion,  and  they  met  at  siuT^"" 
 Constantinople  in  the  month  of  June,  under  the  Consulate  of  Soor.  v.  lo. 
 Merobaudis  and  Satnrninus,  i.e.  in  the  year  3H:J.  The'"^"^"' 
 Em])eror  sent  for  Xectarius  the  Bishop  of  Constantinople, 
 and  consulted  with  him  about  the  means  for  uniting  the 
 Church,  and  said,  that  it  was  necessary  to  state  clearly  what 
 the  (piestion  was  about  which  tliey  differed,  and  so  to  put  an 
 end  to  it.  This  conversation  made  Nectarius  very  thoughtful ; 
 he  sent  for  Agelius  Bishop  of  the  Novatians,  who  held  the 
 same  opinion  with  himself  concerning  the  Trinity  ;  and  im- 
 j)arted  to  him  the  Emperor's  intention.  Agelius,  who  was 
 not  much  skilled  in  disputation,  sent  for  a  Reader  of  his 
 Church  named  Sisinnius,  a  man  of  learning  and  experience 
 in  business,  skilled  in  the  interpretation  of  Scripture  and  the 
 ojnnions  of  the  philosophers.  He  well  knew  that  disputing 
 served  rather  to  increase  than  put  an  end  to  divisions ;  he 
 knew  too  that  the  ancients  assiyrned  no  beo-inninn;  to  the  ex- 
 istence  of  the  Son  of  God,  but  believed  llim  to  l)e  coeternal 
 with  the  Father,  lie  therefore  advised  Nectarius  to  avoid 
 controversy  and  argument,  and  to  refer  to  the  expositions  of 
 the  ancients,  anil  to  cause  the  chiefs  of  every  party  to  be 
 asked  by  the  Em])cror,  whether  they  made  any  account  of  the 
 Doctors  who  had  been  famous  in  the  Church,  before  their 
 separation,  or  whether  they  rejected  them  as  being  aliens  from 
 Christianity.  "  If  they  reject  them,"  said  he,  ''  they  must 
 "  also  anathematize  them  ;  and  if  they  venture  to  do  this  the 
 "  people,  their  own  followers,  will  drive  them  away,  and  the 
 "victory  of  truth  will  be  manifest.  But  if  they  do  not  reject 
 "  the  ancient  Doctors,  it  is  our  business  to  produce  their  books 
 "  which  bear  testimony  to  our  doctrine.'' 
 
 Nectarius  having  heard  Sisinnius  speak  thus,  hastened  to 
 the  jialace,  and  told  the  Emperor  what  advice  he  had  received, 
 who  approved  and  put  it  into  execution  very  skilfully.     For 
 
62  ECCLESIASTICAL  HISTORY.       [book  xviix. 
 
 A.  D.  383.  without  discovering  his  intention,  he  only  asked  the  heretics 
 whether  thej  esteemed  those  who  had  taught  in  the  Church 
 before  the  separation.  They  durst  not  deny  it,  but  on  the 
 contrary,  they  said  that  they  honoured  them  as  their  masters. 
 The  Emperor  then  asked  them,  if  they  followed  them  as 
 witnesses  worthy  of  credit  in  relation  to  the  Christian  doctrine. 
 This  question  perplexed  the  heads  of  the  several  sects,  and 
 the  dialecticians,  whom  they  had  brought  in  great  numbers 
 well  prepared  for  disputation.  So  they  divided,  some  alleging 
 that  the  Emperor's  proposition  was  good,  and  others  that  it 
 was  unsuited  to  their  purpose.  For  they  held  different 
 opinions  concerning  the  writings  of  the  ancients ;  and  even 
 those  of  the  same  sect  did  not  ao-ree  amongst  themselves. 
 The  Emperor  observing  their  confusion,  and  that  they  only 
 depended  upon  disputation,  and  not  upon  the  authority  of 
 the  ancients,  went  a  step  farther,  and  ordered  each  sect  to 
 deliver  in  its  confession  of  Faith.  Those  who  were  esteemed 
 the  most  skilful,  drew  up  their  doctrine,  choosing  their 
 words  very  carefully ;  and  the  Bishops  of  each  sect  came  to 
 the  palace  on  the  day  which  the  Emperor  had  appointed. 
 Nectarius  was  there  at  the  head  of  those  who  -maintained  the 
 Consubstantiality ;    Demophilus    came    for    the    Arians;    and 
 
 '  In  Not.      Eunomius  for  the  Eunomians,  whose  confession '  of  Faith,  which 
 
 V3.1gs.  nd 
 
 Socrv.  10.  he  drew  up  upon  that  occasion,  is  still  remaining ;  the 
 Macedonians  had  Eleusius  of  Cyzicus  for  their  chief.  The 
 Emperor  took  all  their  writings,  and  retiring  alone,  he  be- 
 souo-ht  God  to  assist  him  in  choosing  the  truth.  Afterwards 
 having  read  each  confession  of  Faith,  he  rejected  those  which 
 divided  the  Trinity,  and  tore  them ;  that  of  the  Consubstan- 
 tiality was  the  only  one  which  he  approved  and  admitted. 
 It  is  thus  that  Socrates  and  Sozomen  relate  this  matter. 
 
 We  must  suppose  that  the  Emperor  Theodosius,  though 
 very  well  instructed  in  the  Catholic  doctrine,  did  not  make 
 this  choice  by  himself,  and  that  he  consulted  not  only 
 Nectarius  but  the  rest  of  the  Catholic  Bishops  who  wei-e  at 
 this  Council,  as,  for  instance,  St.  Gregory  of  Nyssa,  of  whom 
 
 «  De  Deit.   there  is  a  discourse  ^  spoken  in  this  assembly,  still  remaining  ; 
 
 p.' 464!  "    ^^^    ^^'  Amphilochius,    who    there  signalized  his   courage \ 
 
 ^  Sc.  in  the  case  recorded  in  the  next  chapter.    See  Tillemont.  Ariens.  to.  vi.  §  1 39. 
 
HOOK  xviii.]       ECCLESIASTICAL  HISTORY.  63 
 
 However,  tlic  licrcties  remained  in  confnsion,  blamin}»;  eaeli  A.  P.  383. 
 otlier,  and  aceused  of  i";norancc  by  their  followers.  They  S"cr.  tt 
 retired  in  di.strcss,  and  each  of  them  wrote  to  those  ot  Ins  sect 
 not  to  he  p;rieved  at  the  o;reat  nnmhcrs  who  quitted  them  to 
 einl)race  the  belief  of  the  CoiisubstantiuUti/ ;  "  because,"  said 
 they,  "  there  arc  many  called  but  few  are  chosen."  "  Words," 
 says  Socrates,  "  which  they  did  not  use  when  their  power 
 "gained  over  to  them  the  greater  number  of  the  ])e()j)le." 
 
 The  Em])cror  at   this  time  made  several  laws,  forbidding    xxvii. 
 the  assemblies  of  heretics,  to  which  he  was  led  by  an  action'  a^jijiot 
 of  St.  Amphilochius  Hi.slun)  of  Iconium.      A   little   while  be- ''''■''"'^''- 
 
 .  '  Soz.vii.G. 
 
 fore,  that  is  in  January  of  the  same  year  383,  Thcodosius  had  TiKoii.  v.  " 
 declared  his  son  Arcadius  Aiinnstus'\  though  he  was  but  six  '^• 
 vears  of  age.      St.  Amplulochuis  came  to  Court  with  certam  s<,z.  vii.  12. 
 other  Bishops  and  paid  the  usual  respects  to  the  Emperor,  p|,'J,'.'"„,,. 
 but  paid  none  to  Arcadius,  though  he  was  near  his  father.  ■^"""  ^^•^• 
 Thcodosius  imagined  that  the  Bishop  did  not  think  of  it,  and 
 therefore    reminded    him    to    salute    his    son,    upon    which 
 St.  Amphilochius  drew  near  to  him,  and  stroking  him  with 
 his  finger  said,  "Save  you,  boy!"     At  which  the  Emperor 
 being  irritated,  ordered  the  old  man  to  be  driven  from  his 
 presence,   and  they  were   already  thrusting  him   out,   when 
 turning  to  the  Emperor,  he  said  to  him  with  a  loud  voice : 
 "  You  cannot  bear  your  son  to  be  slighted ;  be  assured  then 
 "  that  God  in  like  manner  abhors  those  who  refuse  to  pay  the 
 "  same  honour  to  His  only  Son  as  to  Himself."     Thcodosius 
 atlmired  the  Bishop's  wisdom,  and  calling  him  back,  asked  his 
 forgiveness,  and  inunediately  resolved  upon  the   law  which 
 St.  Amphilochius    desired,  for  prohibiting  the   assemblies  of 
 the  heretics. 
 
 Accordingly  wc  find  a  law  addressed  to  Posthumianus  the  Cod. 
 
 -•■.,>  r>       ^  -r^  111  l\  •!        TllOod.Xvi. 
 
 Praetorian  Pra}fect  of  the  East,  and  dated  at  C.onstantinople  xit.v.i.xi. 
 
 on  the  eighth  of  the  calends  of  August,  under  the  consulate  of 
 
 Merobaudis  and  Saturninus,  that  is  on  the  twenty-fifth  of  July, 
 
 383,  and  al)out  the  time  of  the  (.'ouncil,  by  which  all  the  heretics 
 
 are  prohibited  from  holding  a.ssemljlits  even  in  private  houses  ; 
 
 and  the  Catholics  arc  permitted  to  hinder  them.     By  another 
 
 law  addressed  to  the  samePosthumianus,and  dated  on  the  third  ll)i<i.  l.  12. 
 
 of  September,  the  same  prohibition  is  repeated,  adding  the 
 
 Apollinarians  to  the  Arians  and  Macedonians,  w  ho  are  named 
 
64  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  T).  s>^3.  in  the  former.  This  prohibits  the  heretics  from  assembling 
 even  in  the  country,  and  from  ordaining  Bishops.  It  con- 
 fiscates the  houses  in  AAhich  tliey  have  assembled,  and  orders 
 their  teachers  and  public  ministers  to  be  expelled,  and  sent 
 back  to  the  places  of  their  nativity.  In  short,  it  threatens  the 
 officers  belonging  to  the  magistrates,  v^ith  answ^ering  for  their 
 negligence  if  they  should  fail  to  see  this  law  put  into 
 execution.  It  was  not  however  rigorously  enforced,  since  we 
 again  find  repeated  prohibitions  four  months  after,  by  a  law 
 Ibid.  1.  13.  of  the  twelfth  of  the  calends  of  February,  that  is  on  the  twenty- 
 first  of  January  in  the  following  year,  384.  For  the  Emperor 
 Theodosius  having  no  other  design  in  it  than  that  of  uniting 
 the  heretics  to  the  Church,  sought  rather  to  terrify  than  to 
 punish  them.  The  Novatians  are  not  comprehended  in  these 
 laws,  because  they  agreed  with  the  Catholics  in  relation  to  the 
 Trinity,  and  they  now  began  again  to  assemble  in  the  cities. 
 Cod.  Th.  About  the  same  time,  that  is  to  say  on  the  twenty-sixth  of 
 1.  2.  May,  Theodosius  made  a  second  law  against  those  Believers  and 
 
 Catechumens  who  returned  to  Paganism,  depriving  them  of 
 ii>id.  1.  3.    the  power  of  making  wills.     Valentinian  the  younger  made 
 another  in  Italy,  bearing  nearly  the  same  date,  against  three 
 sorts  of  apostates ;    viz.   Christians  who  became   Pagans,   or 
 Jews,  or  Manichees,  and  against  those  who  seduced  them.  In 
 Cod.  Th.     the  following  year,  384,  Theodosius  made  a  law  prohibiting 
 1.  5. '  Jews  from  having  Christian  slaves,  or  making  them  Jews, 
 
 under  the  penalty  of  being  deprived  of  them. 
 XXVII.         In  the  mean  time  there  arose  a  faction  against  Gratian,  who 
 Gratian^     was  all  this  time  in  the  Gauls  conducting  the  war  against  the 
 Maximus     Germans.     Maximus,   who  was  a  Spaniard  by  birth,   com- 
 
 Emperor.  .      ,  '■  "' 
 
 Zos.  iv.  3.5.  nianded  in  Great  Britain,  where  he  had  served  under  Theo- 
 cJ°  A^'-'^^'  ^os^^s '  ^^  claimed  relationship  to  him^  and  bore  his  advance- 
 Victor,        ment  with  reluctance.     He  therefore  took  advantage  of  the 
 47.  "     '     discontent  which  the  Roman  soldiers  felt  against  Gratian;  for 
 they  complained    that  he   placed  all  his  confidence  in   the 
 Barbarians,  particularly  the  Alani.     They  therefore  declared 
 Maximus  Emperor,  giving  him  the  Imperial  robe  and  diadem. 
 He  crossed  the  sea,  entered  Gaul  at  the  mouth  of  the  Rhine, 
 and  excited  the  people  against  Gratian,  who  was  abandoned 
 by  part  of  his  soldiers,  and  offered  him  battle  near  Paris. 
 But  Gratian's  forces  again  left  him  to  take  part  with  Maximus, 
 
nooK  XVII!.]       PXCLESIASTICAI.   IIISTOIIY.  65 
 
 aiul  there  remained  with  him  only  three  huudreil  fiorsc,  with  A.  D.  3Ri. 
 wliich  he  took  the  road  leadinjr  to  the  Alps,  in  order  to  piiss 
 into  Italy.  The  cities'  wjjich  lav  in  his  route  shut  their  's.lliLTon. 
 tj;atcs  against  him,  and  at  last  he  was  taken  at  l^yons  and  ,/.'*2;.i.  sVr! 
 killed  by  the  treachery  of  Andrafjjathius.  lie  was  invited  io^l^'^'^'^ 
 a  feast,  and  his  safety  pledj)-ed  to  him  upon  the  Gospel';  but  he  »st.  Amhr. 
 was  instantly  put  to  death,  and  even  burial  was  refused'  liini.  §"23.2ii.&t.. 
 Thus  died'  the  Emperor  Gratian,  on  the  8th  of  the  calends  '  i:i>ist.  2-4. 
 of  September,  under  the  Consulate  of  Mcrobaudis  and  Satur- , 
 
 ^  .  *  Sot-  St. 
 
 ninus,  that  is,  on  the  25th  of  August,  383.     lie  was  about  Anii)r.  dc 
 twenty-four  years  of  age,  being  born  in  359,  and  had  I'eigned  §  -\x  do 
 sixteen  ■*  years,  part  with  his  father  and  part  with  his  brother  l"'^''"*''- 
 and  Theodosius.     He  was  comely  in  his  person,  and  had  a»  soc.v.ii, 
 handsome  countenance  ;  his  disposition  was  excellent,  he  was  >i;,rrHiin"' 
 well  skilled   in  ]K)lite   literature,   and   religious   matters;    he  ^''"■""- A"- 
 always  preserved  his  religion  in  its  purity  by  the  assistance  of  s.  Hicron. 
 St.  Ambrose,  whose  absence  he  lamented  when  he  was  dying,  3(5,3. chron! 
 and  of  whom  he  frequently  spoke,     lie  was  a  slave  neither  to  l^^t^^'  \^^' 
 .'^Iccp,  nor  wine,  nor  any  other  excess,   especially  detesting  mianxxvii. 
 impurity.     lie  was*^  mild  and  moderate,  and  3'ct  very  active  e  vi,.(,,r 
 and  viii-orous  in  Avar.     But  rcsolvinn;  to  confine  his  love  of  I';i'''.-  ^'^!'- 
 
 ^  _  ^  f^  _  Huflm.  XI. 
 
 j)leasure,  which  is  so  natural  at  such  an  age,  to  innocent  13. 
 diversions,  he  used  bodily  exercises  to  excess,  and  particu- 
 larly hunting  wild  beasts  in  a  park  with  the  bow.  He  was 
 cheerful,  aad  rather  too  timid  in  public,  so  that  he  was 
 governed  by  those  who  were  about  him  ;  they  sold  every 
 thing  to  satisfy  their  avarice,  and  purposely  increased  his 
 aversion  to  business. 
 
 Maximus^  a.ssociated  his  son  Victor  in  the  empire  with  him,  'Zos.iv.47. 
 whom  he  caused  to  take  the  name  of  Flavins,  which  had 
 become  venerable  since  the  time  of  Constantine.  For  himself 
 he  assumed  the  names  of  Magnus,  Clemens,  Maximus.  He 
 took  up  his  residence  at  Treves,  the  capital  of  the  Gauls,  of 
 which  he  had  the  entire  possession,  together  with  Spain  and 
 Britain,  that  is  to  say,  all  that  Gratian  had  reserved  to  him- 
 self. He  put  to  death  the  consul  ^Slerobaudis,  and  several 
 other  persons  of  distinction.  Macedonius,  the  Master  of  the 
 Offices',  who  had  suffered  himself  to  be  bril)cd  to  fiivonr  the 
 
 '    Afagisfer    Officionim  ;    wr.s   of  the      "  He  was  the  supreme  magistrate  of  the 
 liighcst    rank   of  Senators    (lllnstres.)       "  Palarc.  i)i^]>ccle<l  the  discipline  of  the 
 
66  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  383.  Priscillianists,  was  also  punished,  which  verified  a  prophecy  of 
 St.  Ambrose.  For  when  that  holy  Bishop  went  on  one  occasion 
 to  his  palace  to  intercede  for  some  person,  he  found  the  doors 
 shut,  and  was  refused  admission.  St.  Ambrose  then  said  to 
 »  Pauiin.  Macedonius' :  "Thou  also  shalt  come  to  the  Church  and  shalt 
 '  ■  ^  ■  "  not  be  able  to  enter."  Accordingly,  after  the  death  of 
 Gratian,  as  he  endeavoured  to  take  sanctuary  in  the  Church, 
 he  could  by  no  means  enter,  although  the  doors  were 
 open™. 
 
 Soon  after  Maximus  had  entered  Treves,  St.  Ambrose  came 
 thither  from  the   Emperor  Valentinian,  or  rather  from   the 
 Empress  Justina  his  mothei*,  and  those  who  governed  during 
 his  minority,  for  he   was   only  twelve  years  old.     Notwith- 
 standing the  aversion  which  Justina  had  to  St.  Ambrose,  as 
 she  was  an  Arian,  she  had  recourse  to  him  upon  this  occasion, 
 and  put  both  her  affairs  and  her  son  into  his  hands.     He 
 undertook   this   voyage    notwithstanding   the    danger   which 
 attended  it,  and  stayed  with  Maximus  all  the  winter,  in  expec- 
 tation of  the  return  of  the  Count  Victor,  whom  Maximus  had 
 »  Ep.  St.     sent  on   his  part  to   Valentinian  I     At  length   St.   Ambrose 
 5,™,  7.         obtained  the  peace  ^  which  he  desired,  prevented    Maximus 
 sRuff.xi.is.  from  passing  into  Italy  ^  and  gave  Valentinian  time  to  provide 
 5^3"  '^'      ^^^  ^^^  safety.      Whilst   St.   Ambrose   stayed  at  Treves,   he 
 would  not  communicate  with   Maximus,  because  he  looked 
 upon  him  as  his  master's  murderer. 
 XXIX.         Ithacius  the  Bishop*  was  still  at  Treves,  busy  in  carrying  on 
 ciitions°of   his  prosecutions  against  the  Priscillianists"".    He  had  escaped" 
 
 Ithacius. 
 '  [Bishop 
 
 Ossonaba,     "  civil  and  military  Schools,  and  received  spreading  their  doctrines  in  the  West. 
 
 in  Lusi-        "  appeals  from  all  parts  of  the  Empire,  Priscillian,  A.  D.  379,  derived  his  tenets 
 
 tania.]           "in  the  causes  of  the  servants  of  the  from   this   source   (through  Mark,   an 
 
 c  Suip.Sev.  "  Court   who   had   obtained  a  right  to  Egyptian.   Sulp.  Sev.  Hist.  Sac.  II.  46.) 
 
 H.  S.  2.  4!'.  "  decUne  the  authority  of  the  ordinary  They  were  condemned  at  the  Synod  of 
 
 "judges.     The  correspondence  between  Cassar  Augusta  (Saragoza)  A.  D.  380, 
 
 "  tlie     Prince    and    his    subjects    was  after  which  Priscillian  was  made  Bishop 
 
 "  managed  by  the  four  Scrinia,  or  offices  of  Avila,  by  the  condemned  Bishops. 
 
 "of  this  minister  of  State."     Gibbon.  The  Priscillianists  continued   to    exist 
 
 ch.  xvii.  vol.  ii.  p.  52.     See  Pancir.  ap.  till   after   the    beginning  of  the   Sixth 
 
 Grsev.  to.  vii.  p.  1495.  Century.     Gieseler,  Period  I.  §  84. 
 
 "1  This  rests  on  the  authority  of  <>  Tlie  Priscillianist  Bishops,  after  their 
 Paulinus.  See  note  1,  page  46.  condemnation  at  Saragoza  (380),  had, 
 "  So  called  from  Priscillian,  a  by  a  rescript  of  Gratian,  obtained  by 
 Spaniard,  a  man  of  birth,  ability,  and  Idacius  and  Ithacius,  been  driven  out  of 
 character.  While  Arianism  engaged  their  cities.  Afterwards,  by  bribing  the 
 the  East,  the  Manichees,  who  externally  officers  of  the  Court,  pai'ticularly  Mace- 
 conformed  to  the  Church,  were  silently  donius,  the  heretic   Bishops   gained  a 
 
BOOK  XVIII.]       ECCLESIASTICAL  HISTORY.  (17 
 
 bcint;  carried  into  Spain  accordinf^  to  the  rescrij)!  of  the  Em-  A.  D.  ■•<><). 
 peror  Ciratian,  M'hieli  had  been  obtained  thronj^h  the  intri^nes 
 of  Macedonius,  and  as  soon  as  he  heard  that  Maxinuis  was 
 dechired  Emperor  in  Hritain  and  was  comiiifj;  into  Clanl,  he  re- 
 solved to  continue  quiet  until  his  arrival.  When  Maximus ' '<)r<>s.7.34. 
 had  entered  victorious  into  Treves,  Ithacius  presented  him  a 
 petition  full  of  accusations  against  Priscillian  and  his  followers. 
 Maximus,  who  made  profession  of  Christianity,  and  who,  with 
 the  exception  of  his  ambition,  was  in  other  respects  a  man  of 
 right  sentiments,  was  moved  by  tliis  petition,  and  \yotc  to  the 
 Prajfect ''  of  the  Gauls,  and  to  the  Vicar  of  Spain,  to  cause  all 
 those  who  were  found  infected  with  this  error  to  be  conducted 
 in  a  body  to  Bourdcaux,  to  be  there  judged  by  a  Council  '\  *  [held 
 Instantius  and  Priscillian  were  carried  thither.  Instantius  was 
 made  to  speak  first,  and  he,  making  but  a  poor  defence,  was 
 declared  unworthy  of  the  Episcopate.  Priscillian,  fearing  to 
 answer  before  the  Bishops,  appealed  to  the  Emperor,  and  they 
 were  weak  enough  to  allow  it ;  "  whereas  they  ought,"  says 
 Sulpicius  Severus,  "  to  have  condemned  him  for  contumacy  ; 
 "  or,  if  he  had  any  ground  for  suspecting  them,  to  have 
 "  resen'ed  the  sentence  to  other  Bishops,  and  not  to  have  left 
 "  such  manifest  crimes  to  the  determination  of  the  Emperor." 
 This  is  all  that  we  know  of  the  Council  of  Bourdeaux. 
 
 All  those  therefore  who  were  included  in  this  accusation  ^ 'Snip.Sev. 
 were  carried  to  Treves  before  Maximus,  and  the   Bishops  '  '  ' 
 Idacius*  and  Ithacius  followed  them  as  accusers.     This  was '[Bishop  of 
 contrary  to  the  wish  of  all  good  men,  because  they  saw  that  (SK.ri<ia) 
 these  men  were  influenced  rather  by  the  desire  of  succeeding  in  p"'ij,f,I,^|[f ' 
 their  enterprise,  than  by  zeal  for  justice  :  particularly  Ithacius,  LuMiania.] 
 who  had   neither  the  sanctity  nor  gravity  of  a  Bishop.      lie 
 was  bold  even  to  impudence,  a  great  talker,  expensive,  fond 
 of  good  cheer,  and  looked   upon  all   those  as  Priscillianists 
 whom    he    saw    fasting    or    applying    themselves    to    study. 
 St.  Martin  happened  to  be  then  at  Treves,  whither  he  had 
 
 rescript  from  the  same  Emperor  com-  supported.     See  Sulp.  Scv.   II.   S.  II. 
 
 manding   their   restoration.      On    this  47,  48. 
 
 Ithacius  fled  to  Treves,  where  he  still  ''  This   Pracfect  (see  note  1,  p.   21) 
 
 continued,  notwithstanding  the  rescript  had  under  his  authority  three  Dioceses, 
 
 which    Macedonius  procured    for    his  viz.    Hritain,    Gaul,   aiul    Spain,    each 
 
 return  to  Spain.      Maximus  would  be  governed  by  a  Vicar.    Pancir.  ap.  Gra»v. 
 
 naturally  disposed  to  take  part  against  Thes.  to.  vii.  p.  1917. 
 the  heretics,  whom  the  fallen  court  had 
 
 F  2 
 
68 
 
 ECCLESIASTICAL  HISTORY.       [book  xvin. 
 
 A.  D.  .384. 
 
 '  [Novum  et 
 
 inaudituin 
 
 nefas.] 
 
 XXX. 
 
 Priscilllan 
 put  to 
 death. 
 
 »  [of  the 
 Gauls.] 
 
 come  to  solicit  pardon  for  certain  unfortunate  criminals.  He 
 ceased  not  to  reprove  the  conduct  of  Ithacius,  and  pressed 
 him  to  desist  from  this  accusation  ;  and  on  the  other  side,  he 
 besought  Maximus  to  spare  the  blood  of  the  guilty,  saying, 
 that  it  was  sufficient  that  being  declared  heretics  by  the  sen- 
 tence of  the  Bishops,  they  should  be  driven  out  of  the 
 Churches ;  and,  in  short,  that  there  was  no '  precedent  of  an 
 Ecclesiastical  cause  being  brought  before  a  secular  judge °. 
 Ithacius,  far  from  benefiting  by  St.  Martin's  advice,  presumed 
 even  to  accuse  him  of  heresy,  as  he  generally  reproached  all 
 those  whose  manner  of  living  seemed  to  him  to  be  too  strict. 
 But  the  Emperor  Maxiraus  had  so  much  regard  to  the  remon- 
 strances of  the  holy  Bishop,  that  as  long  as  St.  Martin  stayed 
 at  Treves  the  trial  was  deferred,  and  when  he  went  away  he 
 prevailed  so  far  as  to  make  Maximus  promise  that  the  blood 
 of  the  accused  should  not  be  spilled. 
 
 But  after  St.  Martin  was  gone,  the  Emperor  suffered  him- 
 self to  be  prevailed  upon  by  the  evil  counsels  of  the  Bishops 
 Magnus  and  Rufus,  the  latter  of  whom  is  thought  to  be  a 
 Bishop  of  Spain,  who  was  afterwards  deposed  for  heresy.  So 
 the  Emperor  quitted  his  feelings  of  moderation,  and  com- 
 mitted the  cause  of  the  Priscillianists  to  Evodius,  whom  he 
 had  made  Prsetorian  Pnefect^,  a  just  man,  but  ardent  and 
 severe.  He  twice  examined  Priscillian,  and  con\ictcd  him 
 of  several  crimes  by  his  own  confession,  for  he  did  not  deny 
 that  he  had  studied  shameful  doctrines,  had  held  assemblies 
 in  the  night  time  with  corrupt  women,  and  had  been  accus- 
 tomed to  pray  naked,  Evodius  therefore  declared  him  guilty, 
 and  put  him  into  prison  until  he  had  made  his  report  to  the 
 
 "  All  matters  purely  Ecclesiastical 
 were  confined  to  the  decision  of  tlie 
 Bishop.  Gothofr.  ad  Cod.  xvi.  2.  23. 
 The  law  of  Constantius,  A.  D.  355,  for- 
 bidding any  accusation  against  a  Bishop 
 to  be  brought  before  a  secular  magistrate, 
 must  at  the  least  signify  in  Ecclesiastical 
 causes.  Cod.  xvi.  2,  12.  St.  Am- 
 brose, Ep.  32,  mentions  a  law  of  Valen^ 
 tinian,  not  now  extant,  to  the  same 
 purpose,  extending,  however,  the  prin- 
 ciple to  all  orders  of  Ecclesiastics  ;  see 
 eh.  44,  below.  So  Cod.  Th.  xvi.  2.  23, 
 A.  D.  376,  of  Gratian ;  and  Cod.  xvi. 
 12.  3.  of  Theodosius  (questioned  by 
 Gothofr.  Extravagans  de  Episc.  Judic. 
 3.,  and  Boehmcr,  torn.    1.  p.  528  ;  re- 
 
 ceived by  Bingham).  By  Cod.  Thcod. 
 xvi.  11.  1,  A.  D.  399,  of  Honorius, 
 "wlienevcr  any  cause  relating  to  reli- 
 "  gion  was  debated,  the  Bishops  were 
 "  to  be  ju-dges ;  but  other  causes,  be- 
 "  longing  to  the  cognizance  of  tlie  ordi- 
 "  nary  judges,  or  to  the  usage  of  the 
 "  Common  Law,  were  to  be  heard  by  the 
 Laws."  Tliis  custom  recognised  by 
 Valent.  III.  NoveU.  12.  ad  Calc.  Cod. 
 Theod.  p.  26.  This  confirmed  by  Jus- 
 tinian, A.  D.  539.  Authent.  seu  No- 
 vell. 83,  ad  finem.  Cod.  Justin.  Gothof. 
 p.  174.  To  appeal  in  such  matters  to 
 the  civil  power  was  to  act  in  opposition 
 to  St.  Matt.  xxii.  21.  2  Tim.  i.  14. 
 
BOOK  xviii.]       KCCI.KSIASTICAL   IIISIOUV.  f.O 
 
 Emperor.     The    procoodinjrs   iit   tlic   trial    liavin*;  been    laid  A.  I).  3.-jt. 
 before    the   Emperor,  he   deelarecl   that   Pl•i^seiiliall   and    his 
 accomplices  were  wortliy  of  death.    Thcu  it  was  that  Itliacius 
 perceived  how  odious  he  should  make  himself  to  tlie  Bishops,  <••  .'jI- 
 if  lie   were   present   at   the   last    proeeedinj^s    against    these 
 criminals  (for  it  was  necessary  to  brin^  them  once  more  to 
 trial,  in  order  to  ijronouuec  a  definitive  sentence)  and  he  had 
 done  but  too  much  already,  havin^jj  been  present  even  when 
 they  were  put  to  the  torture'.     Ithacius  therefore  withdrew,  '  Paiati 
 being  afraid  of  drawing  more  odium  upon  himself,  and  tlie  pain-R. 
 Emperor  put  in  his  place  as  accuser  a  man  named  Patricius,  ^.  '^j  °*' 
 an  advocate  of  the  treasury  p.    At  his  suit  Priscillian  was  con- 
 demned to  death,  and,  with  him,  two  clerks  named  Felicissi- 
 mus  and  Armenins,  who  had  lately  left  the  Church  Catholic 
 to    become    his    followers.      Latronianus,    a    layman,    and 
 Euchrotia''  Averc  likewise  condemned;  and  all  five  were  put  to  *  [widow  <.f 
 death''.     The  Bishop  Instantius,  who  had  been  already  con-  and  pnct 
 demned  by  the  Councils  of  Saragoza  ^  and  Bourdeaux,  was  ll^^^l'^j^' 
 banished  to  Sylina,  one  of  the  Scilly  Isles  off  the  coast  of  3  [a.  d. 
 Britain.    Proceedings  were  afterwards  continued  against  other  ^^^' ^ 
 Priscillianists.      Asarinus,    and    Aurelius    a    Deacon,    were 
 condemned  to  death,     Tiberianus  was  sent  to  the  before- 
 mentioned  islands,   and  his    estate    confiscated.      Tertullus, 
 Potamius,   and    Jolin    were    oidy  banished    into    the    Gauls 
 for  a  time,  as  well  because  tliey  were  not  of  such  conse- 
 quence, as  Ijecause  they  were  more  worthy  of  compassion, 
 having  accused  themselves  and  their  accomplices  before  they 
 were   put   to    the   torture.      Thus   were   the   Priscillianists 
 punished'.    At  the  same  time  the  people  of  Bourdeaux  stoned  *[/'<*."mo 
 a  woman  to  death,  named  Urbica",  for  persisting  in  defending  su'ipfy.'ii.] 
 the  same  impietv.  »  Prosper. 
 
 ^      ^  ....        enroll.  An. 
 
 Indeed  the  death  of  Priscillian  was  so  far  from  extniguislnng  s-Ck  y.  3;hj. 
 
 his  heresy,  tliat  it  rather  increased  and  strengthened  it.     His 
 
 followers,  who  ali'eady  hono\n*cd  him  as  a  saint,  went  so  far 
 
 as  to  pav  him  the  veneration  of  a  martvr*,  and  their  most "  [V^  mar- 
 
 *•    "  *  tyronico/rrc 
 
 ■n>'  1  o  z'  -   f'fi'pfrunt. 
 
 P  The    Pa/roiins   or   adrocaius,  fi.ici,  posscssionsoftheaccuscd.  Sev.Dial.3.fi;>.  sulp.  Si'v. 
 was  an  ofTlcer  employed  by  each  of  the  '   This   is    the   first   instance  of  tlic  n.  s.  ii.  51. 
 
 provincial   povcniors  to  watch  over  the  judicial  execution  of  a  heretic,  and  was  p.  'ilj:^.] 
 
 interests   of  the    Emperor's  exche(iuer  iniivcrsidly  condemned,  more  especially 
 
 (Cod.  Theod.  x.  Tit.  1.5.  Praf.)    Maxi-  hy  St.  Martin,  Hishop  of  Tours.     Snip, 
 
 nius  selected  Patricius  as  accuser  from  Sev.    Dial.    III.    c,    11  —  \!i  ;    and    St. 
 
 the  hope  of  enriching  himself  front  the  Ambrose  Ep.  2t  and  '26.    Giesclcr,  1.  c. 
 
70  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  384.  solemn  oath  was  to  swear  by  him.     They  carried  his  body, 
 and  the  bodies  of  the  rest  who  had  been  put  to  death,  into 
 Spain,  and  there  solemnized  their  funerals.    Wlien  St.  Jerome 
 composed   his  catalogue  of  Ecclesiastical  wi'iters,  seven   or 
 '  Catai.  scr.  eight  years  after,  he  says ',  speaking  of  Priscillian,  that  he  was 
 to.  iv.  2."p.  put  to  death  by  the  faction  of  Idacius  and  Ithacius,  and  that  he 
 AD  392.)  '^^s  accused  by  some  of  the  heresy  of  the  Gnostics,  but  that 
 others  defended  him.     Afterwards,  however,  on  being  better 
 informed,  he  speaks  of   him  positively  as  a  heretic  justly 
 2  Ep.  ad     condemned  ^    He  tells  us  that  Priscillian  had  written  several 
 adv.  Peiag.  short   treatises,   and   speaks   also  of  those  of  Matronianus 
 rEp.43.scr.  ^i^<i    Tiberianus,   who   were    Spaniards,    and    of  the  same 
 A.  D.  415.]  ggct.       Matronianus,   who  is    thought    to  be    the    same   as 
 Latronianus,  was  a  man  of  learning  and  a  good  poet.     Tibe- 
 rianus wrote  an  apology  for  his  heresy,  in  a  turgid  and  formal 
 style,  but  being  tired  with  his  banishment  in  the  Scilly  Isles, 
 he  quitted  the  sect,  but  afterwards  fell  into  another  crime, 
 by  marrying  his  own  daughter  who  had  consecrated  her  vir- 
 ginity to  God. 
 XXXI.         The  Pagans,  who  were  depressed  by  the  laAvs  of  Gratian, 
 strance  cf    had  their  hopes  raised  at  his  death,  under  the  weak  adminis- 
 chus™'^"      tration  of  Valentinian  and  his  mother.     When  Constantius^ 
 ^Amm.iib.  Came  to  Komc  in  the  year  357,  he  caused  the  altar  of  Victory 
 Reiat'k.       ^^  ^^  removed  out  of  the  place  where  the  Senate  assembled; 
 Sym.  (post  Julian^  however  set  it  up  again,  and  Valentinian  I.  allowed  it 
 
 Ep.  xvii.  .  .  1-1 
 
 St.  Amb. )  to  remain.  Gratian  caused  it  to  be  removed  again,  and  con- 
 Fieiiiy,  bk.  fiscated  the  lands  belonging  to  the  temple,  the  revenues 
 xiii.ch.44.  appointed  for  the  expense  of  sacrifices  and  the  maintenance 
 XV.  cii.  3.  of  the  priests,  and  the  salaries  of  the  vestal  virgins,  whose 
 Amm.  22.  pj^iyj^gggg  j^g  abolished ;  he  even  ordered  that  whatever  after- 
 Reiat.  Sym.  -^ards  was  left  by  will  to  the  temples,  pontiffs,  or  vestals, 
 should  be  paid  into  the  treasury.  The  Pagan  senators  com- 
 plained of  this  ordinance ;  they  deputed''  to  Gratian  [Q.  Aure- 
 *  Amm.  27.  lius]  Symmaclius  *  who  was  esteemed  the  most  eloquent  man 
 fiothof.  of  his  age,  the  son  of  another  Symmachus,  and  Prsefect  of 
 Prosopog.  ^Q-p^Q  imder  Valentinian  I.  in  365.  The  Pagan  senators 
 Theod.       deputed   Symmachus    the   son,   in  the    name   of  the  whole 
 
 to.  vi. 
 
 '  Four  deputations  were  successively  A.  D.  382  ;  II.  to  Valentinian,  A.  D. 
 \otel  to  the  Emperor,  to  solicit  the  381-;  Til.  to  Theodosius,  A.  D.  388; 
 restoration  of  this  altar.   I.  to  Gratian,      IV.  to  Valentinian,  A.  D.  392. 
 
BOOK  xvni.]       KCCLESIASTICAL  HISTORY.  71 
 
 Scn.ite ;  but  tlic  Christian  sciuitors',  whose  number  was  very  a^J)^_3S4^ 
 great',  on  their  part  also  presented  a  })etition,  by  -whieh  tliey  '  st.  Ambr. 
 disavowed  that  of  the  Pagans,  and  they  protested  both  in  ,V,     • 
 nubUe  and  private,  tliat  they  woukl  not  come  to  tlic  Senate  ''«■'".  '"""- 
 
 7  .  .  Picri.] 
 
 if  the  pretensions  of  the  Pagans  were  acbnitted.  Pope 
 Damasus  sent  the  petition  of  tlie  Christian  senators  to 
 St.  Ambrose,  in  orcku'  to  dehver  it,  as  he  did,  to  the  Emi)er()r 
 Gratian,  who  took  no  notiee  of  that  of  the  Pagans,  and  would 
 not  so  much  as  hear  them.  This  happened  about  the  year 
 382.  After  the  death  of  (Iratian,  Symmachus  was  Pnvfeet  of 
 Rome,  inider  the  consulate  of  Clearchus  and  Rieimer,  i.  c.  in 
 the  year  384. 
 
 Symmachus  caused  a  decree  to  be  made  in  the  name  of 
 the  Senate  in  the  form  of  a  complaint,  concerning  all  those 
 rights  of  which  the  Pagails  Avere  deprived,  and  then,  as  being 
 bound  by  his  office  to  give  an  account  of  the  events  at  Home, 
 he   drew-  up  a  memorial,  containing   the   same   complaints, 
 addressed  according  to  tlie  usual  form,  to  the  tlu'cc  Emperors, 
 Valentinian,   Theodosius,  and  Arcadius;    but  it  was  really 
 presented  to  none  but  Valentinian.      In  this',  Symmachus  '  Rciat. 
 hadng  recoui'se  to  all  the  artifices  of  rhetoric  of  which  hek",,.  54;ct 
 was  master,  says  that  he  acts  in  two  capacities,  botli  as  prie-  "  " ""''"' 
 feet  and  as  deputy.     He  complains  of  the  audience  whieh 
 had  been  denied  him  in  his  former  deputation,  and  promises 
 himself  that  the  disorders  of  the  former  reign  will  now  be 
 remedied.    He  lays  great  stress  on  the  name  A'ictoiy,  by  which  §  4,  5. 
 the  altar  was  called,  as  though  the  reality  were  inse[)arably 
 joined    with    it ;    he    insists    on    the    antiquity   and    preva- 
 lence of  the  custom  which  had  been  abolished,  and  making 
 use  of  the  figure  which  the  rhetoricians  call  prosopopwa,  he  § !». 
 makes  Rome  speak,  and  say,  that  she  Avished  to  retain  the 
 religion  under  which  she  had  been  blessed;  that  she  was  too 
 old  to  change,  and  that  it  was  doing  her  an  injmy  to  pretend 
 to  mend  her  in  her  old  age.     That  he  might  not  give  oflfcnee  §  lo. 
 to  the  Emperors,  he  endeavours  to  persuade  them,  that  it  is 
 the  same  God  who  is  adored  under  different  names.      He 
 endeavours  to  touch  their  feelings  of  generosity,  by  shcAving  §  ii.vS..-. 
 how  little  the  confiscations  of  which  he  complains  will  bring 
 into   their   treasury,    and   he   tries  to   terrify  them   h\  the 
 pubhc  calamities  which  he  ascribes  to  the  contemj)t  of  the 
 
72  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  3?4.  ancient  religion ;  in  reference  to  tliis  last  argumejit  he  gives 
 
 §  1^-  a  tragical  detail  of  the  famine  with  Avhich  Rome  had  been 
 
 afflicted  in  the  preceding  year.  And  this  is  what  the  most  able 
 
 man  of  his  tims  thought  most  solid  to  be  lu-ged  in  defence 
 
 of  Paganism. 
 
 XXXII.         St.  Ambrose  having  received  an  account  of  this  memorial, 
 
 St.  Am-      wrote  immediately  to  the  Emperor  Valentinian,  to  prevent 
 
 Lrose.         |^-g  j^g^j^g  preposscsscd  by  the  Pagans.     "  Your  subjects,"  he 
 
 '  Epist.  17.  says^,  "  serve  ^  you,  and  you  serve  God,  you  ought  at  least  to 
 
 =  [.Militant.]  i<  prevent  their  serving  false  gods  ;  whereas,  to  restore  to  the 
 
 "false  gods  what  has  been  so  long  confiscated,  would  be  to  give 
 
 §  4.  "  them  of  your  own.  Those  men  complain  of  their  losses  who 
 
 "  have  never  spared  our  blood,  and  who  have  laid  in  ruins  the 
 
 "  very  buildings  of  the  Churches;  those  men  demand  priAdleges, 
 
 "  who  under  Julian  refused  us  the  tommon  liberty  of  speak- 
 
 §  3,  "  ing  and  teaching.     Surely  you  ought  not  rashly  to  annul 
 
 "  what  your  predecessors  have  ordained  in  respect  of  religion, 
 
 "  when  what   they  have    enacted   in    secular  affairs  is   not 
 
 §  6, 7.  "  lightly  tampered  with.    Let  none  impose  upon  your  youth. 
 
 ''  If  he  is  a  Pagan  who  gives  you  this  advice,  let  him  leave 
 
 "  you  the  liberty  which  you  leave  him ;  you  force  no  one  to 
 
 "  adore  that  which  he  does  not  approve,  let  him  not  put  this 
 
 §  8.  "  constraint   upon   you.     If-  he    calls   himself  a  Christian  ; 
 
 "  suffer  not  yourself  to  be  deceived  by  names,  he  is  in  reality 
 
 "  a  Pagan.     To  oblige  Cliristian  senators  to  swear  before 
 
 §  9.  "  this  altar,  would  be  no  other  than  to  raise  a  persecution 
 
 "  against  them;  nor  think  that  this  memorial  represents  the 
 
 "  sentiments  of  the  Senate,  for  the  memorialists  are  a  few 
 
 §  10.  "  Pagans^  who  usurp  the  name  of  the  Senate^.    I  beseech  you 
 
 !  [^^''J"';"    "  therefore  as  a  Bishop,  and  in  the  name  of  all  the  Bishops,  who 
 
 jam  curia  i- '  >-    ' 
 
 Chiistiano-."  would  have  ioined  with  me,  if  this  news  had  not  been  so  sud- 
 
 rum  nume-  i-tii  -,    ■  i-  •       n  p    ^  ■ 
 
 ro  sit  re-      "  den  and  incredible,  to  ordain  nothing  m  laAour  oi  this  re- 
 
 *"'''   8  9  "  quest.  At  least  refer  the  matter  to  the  Emperor  Theodosius 
 
 "  your  father,  whom  you  are  accustomed  to  consult  upon 
 
 §  13,  &c.  "  extraordinary  occasions.     Let  a  copy  of  the  memorial  which 
 
 "  has  been  sent  to  you  be  given  me,  that  I  may  more  fully 
 
 "  answer  it.     If  a  different  coiu'se  is  resolved  on,  we,  the 
 
 '  Lardner  thinks  it  improbable  that      presented  his  petition.     Heathen  Testi- 
 tlic    Christians   were   tlie    majority    of      monies,  vol.  iv.  p.  395. 
 the  Roman   Senate  wlien  Symmachiis 
 
BOOK  xviii.]       KCCLKSIASTICAL  HISTORY.  TO 
 
 "  Bis1i()j)s,  cixiuiot  (lisscinl)l('  the  matter  ;  you  may  come  to  tlio  a.  I>.  384. 
 "  Cliuirh,  but  you  will  iind  no  Hishop  tlu're,  or  y(m  will  find 
 "one  Avho  will  resist  you,  and  reject  your  oHerini^s."     He 
 afterwards   excuses  A'alentinian,   his  father,  as  havin*;  been  §  m. 
 ignorant  that  there  was  an  altar  at  Rome  in  the  Senute-housc, 
 and  that  sacrifices  were  offered  upon  it. 
 
 St.  Ambrose  having  afterwards  received  tlic  copy  of  the 
 memorial  of  Symmachus,  wrote  an  answer  to  it,  in  which  he  Ejiist.  is. 
 destroys  all  the  false  colouring  of  his  oratory.  He  meets  his 
 prosopopfpa  by  another,  in  which  he  makes  Rome  aeknow-  §  4—7. 
 ledge  that  she  docs  not  owe  her  victories  to  tlic  gods,  whom 
 she  had  in  common  with  her  enemies,  but  to  the  valour  of 
 her  warriors ;  and  he  enimicrates  the  misfortunes  that  befel 
 her  under  the  Emperors  who  were  idolaters.  As  to  the  com- 
 plaint which  the  Pagans  made  of  losing  their  revenues  and  their 
 privileges,  he  says  :  "  Behold  the  manly  endurance  of  Chris-  §11. 
 "  tians.  We  increased  by  ill  treatment,  by  poverty,  and  by 
 "  punislxmcut ;  they  imagine  that  their  ceremonies  cannot 
 "  subsist  without  the  support  of  gain.  They  cannot  believe 
 "  that  people  preserve  their  virginity  witlumt  ])cing  paid  for 
 "  it.  Hardly  are  there  seven  vestals ;  these  are  all  Avho  arc 
 "  bound  to  preserve  their  chastity,  and  that  only  for  a  certain 
 "  time,  by  the  inducement  of  a  head-dress  adorned  with 
 "  chaplets,  a  purple  habit,  the  snmptnousncss  of  carriages, 
 "  and  a  crowd  of  attendants,  with  great  pri^^leges  and 
 "revenues."  To  these  he  opposes  the  great  nuinber  of  §  12. 
 Christian  virgins,  whose  poverty  and  fasting,  as  well  as  their 
 Immble  and  austere  life,  might  seem  rather  to  deter  them 
 from  embracing  that  profession  than  attract  them  to  it. 
 
 "  They  complain,"   he  continues,   "  that   salaries   are  not  §  13. 
 
 "  given  to  their  sacrificcrs,  and  to  the  officers  of  the  temples 
 
 "  at  the  public  expense ;    while  for  our  part,  on  the  con- 
 
 "  trar\%  the    new    laws  deprive   us  even  of  private   inherit- 
 
 "  ances',  of  which  the  officers  of  the  temples  are  not  deprived. 
 
 "  Again,  if  a  Priest  would  be  exempt  from  the  municipal '' [omis 
 
 curiale.] 
 
 '  Referring    to   the    law  which   for-  was  repealed  by  Marcian,  A.  D.  45.5. 
 
 bade  Ecclesiastics  receiving  bequests  of  Vid.  Novell.  Marc,  de  Test  Cler.  (Cod. 
 
 widows,   &C.    Cod.    Theod.    xvi.   2.   20.  Theodos.  .\])]).  p.  32. )    See  on  the  con- 
 
 A.  I).  370.  (a  law  remarkable  as  being  duct   of   many  of  the    Clergy    in    tliis 
 
 addressed  to  Pope  Damasus,  and  rca(i  respect  St.  .\mbros.  de  OIT.  1.  20.  §  87. 
 
 in   the  churches  of  Rome.)     This  law  S.  Ilieron.  Kp.  2.  [31.]  ad  Ncpot, 
 
74 
 
 ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  384. 
 
 '  [Possessio 
 Ecclesiaa 
 sumptus 
 egenorum.] 
 
 scr.  A.  D. 
 392-3. 
 
 XXXIII. 
 
 Death  of 
 St.  Dama- 
 sus.     St. 
 Siricius, 
 Pope. 
 
 '  Sym.  X. 
 Ep.  34. 
 
 "burdens",  lie  must  renounce  the  estate  of  his  ancestors, 
 "^  whilst  a  Decuriou^  is  exempt  from  these  same  offices.  I  do  not 
 "  say  this  by  way  of  complaint,  but  to  shew  of  how  much  I 
 "  do  not  complain.  The  Pagans  reply,  that  the  Church  hath 
 "  revenues ;  why,  I  ask,  do  they  not  make  the  same  use  of 
 "  theirs  as  the  Church  of  hers?  The  Avealth'  of  the  Church  is 
 "  the  support  of  the  poor.  Let  them  reckon  what  captives 
 "  they  have  redeemed,  what  poor  they  have  maintained,  to 
 "what  exiles  they  have  sent  relief.  That  which,  if  given 
 "  to  the  Pagans,  would  only  turn  to  the  advantage  of  the 
 "sacrificers,  is  by  us,  applied  to  the  public  benefit;  and 
 "  this  is  what  they  urge  as  the  cause  of  our  calamities." 
 He  afterwards  confutes  the  calumny  of  Symmachus  in  im- 
 puting the  famine  to  the  contempt  of  his  religion,  by 
 shewing  that  such  accidents  have  happened  in  all  times, 
 and  that  the  famine  of  the  last  year  raged  only  in  Italy. 
 He  answers  him  likemse  with  respect  to  Gratian's  mis- 
 fortune, by  the  example  of  Pagan  princes,  particularly  of 
 Julian,  which  shews  that  these  things  happen  by  the  ordinary 
 course  of  human  affairs ^  These  two  memorials  of  St.  Am- 
 brose were  read  in  Valentinian's  consistory,  in  presence  of 
 Count  Bauto  one  of  the  Masters  General  of  the  army^,  and  of 
 Rumorides  who  held  the  same  dignity  and  was  a  Pagan ;  and 
 the  Emperor  being  prevailed  upon  by  these  remonstrances 
 granted  the  Pagans  nothing  of  what  they  desired. 
 
 Symmachus  in  this  same  year  of  his  Prsefectui'e  had  a  trial 
 of  the  justice  of  the  Christians.  He  was  accused  ^  before  the 
 Emperor  Valentinian  of  lia^dng  ill-treated  some  of  them,  by 
 means  of  a  commission  which  had  been  given  him,  in  order 
 
 "  Each  town  had  a  Curia  (or  Common 
 Council)  composed  of  members  called 
 Decurions,  on  wlio]n  all  the  burdensome 
 mimicipal  offices  fell.  The  exemption 
 of  the  Clergy  from  these  duties  by  Con- 
 stantine,  A.D.  312  or  313,  led  many  men 
 to  seek  admission  to  some  of  the  inferior 
 orders  of  the  Church,  for  the  sake  of  the 
 immunity  alone.  This  abuse  rendered 
 it  necessary  to  introduce  some  severe 
 restrictions,  one  of  which  is  referred  to 
 by  St.  Ambrose.  See  ch.  ix.  note  q ; 
 Bingham,  Bk.  v.  3.  14—16. 
 
 "  There  were  certain  civil  and  mili- 
 tary   cases    in    which    the    Decurion 
 
 escaped  the  Municipal  burdens,  from 
 which  the  Clergy  could  escape  only  by 
 forfeiting  their  private  property. 
 
 ''  Constantine  divided  the  military 
 from  the  civil  administration  of  the 
 Prcetorian  PrEefccts,  in  order  to  diminish 
 the  power,  which,  in  a  subject's  hand, 
 had  before  proved  so  often  dangerous 
 to  his  master.  Hence  the  institution  of 
 the  Magisiri  mUituni,  or  Masters  Gene- 
 ral of  the  army,  under  whose  orders 
 Counts  and  Dukes  were  stationed  in  the 
 provinces.  Gibbon,  ch.  xvii.  vol.  ii> 
 p.  43. 
 
BOOK  xvm.]       ECCLESIASTICAL  HISTORY.  7.1 
 
 to  discover  some  persons  who  liud  (lania^^'d  tlie  walls  of  the  A.  D.  3^4. 
 city.     It  was  said  that  he  had  taken  Christians  out  of"  the 
 sacred  enclosure  of  churches,  to  torture  them,  and   sent  for 
 Bishops  out  of  several  neij^hbourin<^  and  distant  towns,  in 
 order  to  put  them  into  prison.     We  have  the  letter  which  he 
 wrote  to  the  Emperor  in  his  own  defence.     He  appeals  to  the 
 testimony  of  the  ofliccrs  who  served  under  him,  who  declared 
 that  no  Christians  were  either  in  irons  or  in  prison,  though 
 many  criminals  were  confined.     But  he  chiefly  insists  upon  a 
 letter  of  the  Pope  Damasus,  Avhich  testified  that  no  Christians 
 were  either  ill-used  or   imprisoned   on   this   occasion.     The 
 Pope  St.  Damasus  died  in  this  same  3'car  384,  on  the  eleventh 
 of  December,  aged  about  eighty  years  ',  having  lield  the  See  '  s.  iiior. 
 eighteen  years,  from  the  year  366 ".  There  are  several  miracles  5 103.  to.iv! 
 ascribed  to  him  during  his  life,  and  after  his  death.     He  had  I'ros.ItT  ^" 
 wished  to  be  buried  in  a  place  where  lav  the  relics  of  St.  Six-  ^'ll''"";  ^• 
 
 ^  "  396.  ad  An. 
 
 tus^  and  several  other  mart}Ts,  but  he  was  deterred  from  that  384. 
 design  through  the  fear  of  disturbing  their  ashes';  he  was  ".^.''^"''y 
 therefore  buried  in  a  church  which  he  had  built  amongst  the  s  oamas. 
 Catacombs ',  on  the  road  to  Ardea,  near  his  motlicr,  and  the  ^''™"  ^' 
 
 ■*  Anasttis. 
 
 virgin  Irene  his  sister',  whose  epitaph  he  had  composed.    He  Bibi.(ie\it. 
 likewise  ^vrote  his  own",  in  which  he  declares  his  faith  con-  ,  ""*'§"^^- 
 
 .  .  '  Carm.  28. 
 
 cerning  the  resiu'rection.     He  built  or  repaired  the  church  of  o  q,^,  ^ 
 St.  Lawrence ''  near  the  theatre,  where  he  had  officiated  after '  carm.  is. 
 his   father,  and   which   to   this   day  bears   his   name.     He 
 beautified  it  with  paintings  of  sacred  histories,  which  were 
 remaining  foiu'  hundi'cd  years  afterwai'ds",  and  gave  to  it  a "  Ep.  Hadr. 
 paten  of  silver  weighing  fifteen  pounds,  a  chased  vessel  of  ten  M;ifjn.  con. 
 pounds  weight,  five  silver  chalices,   weighing  tlirec  pounds  rxiup  "sok 
 each,  five  silver  sconces  to  hold  wax-lights,  of  eight  pounds  ^''"''*] 
 each,  some  candlesticks  of  brass  of  sixteen  pounds  weight, 
 se\eral  houses  that  were  round  the  chiu'ch,  rented  at  fifty-five 
 golden  pence ^,  a  piece  of  land  rented  at  two  hundred  and '  [soUdos.] 
 twenty  pence,  another   of  one  hundred  and  three,  a  batli 
 joining  to  the  church,  rented  at  twenty-seven  golden  pence '".  '"  Anast.  ut 
 All  this  income  amounts  to  four  hundred  and  five  golden  '""'"^'^ 
 
 *  St  Sixtus  II.  was  Pope,  and  suf-  Deacon,  and  war.  martyred  three  days 
 
 ferc<l  martyrdom,  in  the  persecution  of  after   liis    Hishop.     Tliey  are   commc- 
 
 Valeriiin   A.    1).   2.>7.      St,    Lawrence,  niorated  on  tlie  sixth  and  tenth  of  Au- 
 
 mentioned    in    this    ciiapter,   was    his  gust 
 
76  ECCLESIASTICAL  HISTORY.       [book  xviu. 
 
 A.  D.  3*^4.  pence;  and  the  silver  plate  amounts  to  eighty  pounds 
 weight*.  St.  Damasus  likewise  collected  the  waters  of  the 
 springs    of  the    Vatican,   which   ran   over   the   bodies    that 
 
 '  Carm.  39.  were  buried  there,  and  turned  them  into  baptismal  fonts '. 
 
 « s.  Hieron.  He  left  Several  writings  ^  behind  him,  amongst  which  there 
 are  several  epitaphs,  and  other  inscriptions  in  verse,  and  of 
 which  there  is  a  collection  of  about  forty. 
 
 » [Dec.  22.        Siricius"  was  chosen  in  his  place ^ :  he  was  a  Roman  by  birth, 
 
 A    r)    S84  1  *j  ' 
 
 4  An,^stas     ^^  ^^^  °^  Tiburtius,  and  a  Priest  with  the  title  of  Pastor ;  he 
 c.  ,39.         iield  the  Holy  See  about  fifteen  years.     The  Emperor  Valen- 
 
 Baron.  .     .  -^  .  "^  .       ^ 
 
 A.  D.  385.  tinian,  who  was  at  Milan,  approved  that  election^',  as  appears 
 
 *  ap.  Baron,  by  a  rescript^  directed  to  Pinianus  Prsefect  of  Rome®,  who  was 
 
 [and,  ap!    husband  to  the  young  Melania''.     It  relates  that  Siricius  was 
 
 °g39^n '    elected  by  an  united    acclamation,  and   that    Ursinus   was 
 
 «  chron.      rejected  by  the  outcries  of  the  people;  by  which  we  see  that 
 
 A.  D.  386.  Ursinus  had  not  yet  given  up  his  pretensions.     This  rescript 
 
 was  dated  on  the  seventh  of  the  calends  of  March,  that  is  to 
 
 say,  on  the  twenty -thii*d  of  February,  A.  D.  385. 
 
 XXXIV.        Himerius,  who  for  a  long  time  had  governed  the  Church  of 
 
 St  Siricius.  Tarracoua,  which  was  the  metropolis  of  a  great  part  of  Spain, 
 
 A.  D.  383.  had  sent   a  Priest  to  the  Pope  Damasus  at  Rome,  named 
 
 Bassianus,  to  consiilt  him  upon  various  points  of  Ecclesiastical 
 
 discipline.     He  did  not  arrive  till  after  the   ordination   of 
 
 Siricius,  who  at  the  beginning  of  his  Pontificate,  returned  an 
 
 'Tom.  ii.    answer  by  a  famous  epistle^,  which  was  the  first  of  the  letters 
 
 ioi7.[iii.p.  of  that  kind  that  have  come   down  to  us,   and  which  are 
 
 ap^  Coust    called  Decretals,  because  they  contain  determinations,  which 
 
 p.  624.]      are  of  the  same  force  as  laws.     This  letter  is  dated  on  the 
 
 3rd   of    the   Ides    of   February,   under    the    consulship    of 
 
 Arcadius  and  Bauto ;  that  is,  on  the  eleventh  of  February 
 
 A.  D.  385.     "Yoiu"  enquir}^,"   says  the  Pope,   "hath   been 
 
 "  read   in   the    assembly    of    our   brethren : "     (these   were 
 
 probably  the  Bishops  who  assisted  at  his  election;  for  the 
 
 '  The  value  of  the  aureus  or  solidus  gainst  the  pretensions  of  Ursinus,  who 
 
 was,  according  to  Gibbon,  ch.  xvii.  note  probably  at  this  time  petitioned  for  his 
 
 180,  eleven  shillings.     Hence  the  405  restoration. 
 
 golden  pence  are  equivalent  to  £222  1 5s.  *^  Pinianvis  became  Prasfect  of  Rome 
 
 The  pound  of  silver  being  in  value  sixty-  in  A.  D.   3SG  ;  at  this  time  Tillemont 
 
 two  shillings,  the  silver  plate  was  worth  supposes  that  he  was  Vicar.    The  Pini- 
 
 £248,  without  reckoning  the  value  of  anus  who  married  St.  Melania  was  now 
 
 the  workmanship.  only  seven  years  old.     Tillemont,  torn. 
 
 **  Valentinian    thus    pronounced    a-  x.  p.  358.  603. 
 
nooK  xviii.]       ECCLKSIASriCAL   lllSTOKV.  77 
 
 decretals  were  geuenilly  the  result  of  a  Coimeil.  Tlieu  he  a.  d.  3na. 
 proceeds :)  "  I  will  nnswcr  each  article,  after  haviiif;  ac- 
 "  qiiaiiited  you  with  my  proniotion,  as  is  my  (hily."  'J'his 
 shews  that  the  Popes''  were  ohli<;ed  to  make  their  ordination 
 known  to  the  IMshops  of  the  im])ortant  Sees.  Il(»  then 
 gives  directions  for  the  reformation  of  various  ahnscs,  which 
 prevailed  in  the  Churches  of  Spain.  As  to  Baptism,  he  §  i. 
 forbids  the  re-baptizing  of  Arians,  according  to  the  decrees 
 sent  to  the  provinces  by  Pope  Liberius ',  after  tlie  Council  of '[^^t^criLK?. 
 Ariminum  was  axnmllcd".  "  They  shall  be  received,"  says  he,  trscc-ii  "o 
 "as  other  heretics,  merely  by  tlie  invocation  of  the  Holy  ""'^  i'] 
 "  Spirit,  and  the  imposition  of  the  liands  of  the  Bishop ;" 
 that  is  to  say,  they  shall  receive  Confirmation.  In  Spain  §  2. 
 ever}'-  Bishop  used  to  baptize  as  he  thought  most  convenient, 
 cither  at  Christmas,  the  feast  of  the  Epiphany,  or  at  the  fes- 
 tivals of  the  Apostles  and  Martyrs.  The  Pope  Siricius 
 condemns  this  abuse,  and  in  conformity  to  the  custom  of  all 
 Cluu'ches,  he  commands  them  to  baptize  only  at  Easter,  and 
 during  the  following  fifty  days  to  \Miitsuntide.  And  more- 
 over, none  were  to  be  baptized  then  unless  they  had  been 
 first  chosen '',  had  given  in  their  names  at  least  forty  days 
 before,  (that  is,  before  Lent,)  and  had  been  pm'ified  by 
 exorcisms,  daily  prayers,  and  fastings.  During  the  rest  of 
 the  year  these  holy  preparations  coidd  not  be  observed  so 
 exactly.  But  as  for  little  children  that  cannot  yet  speak, 
 and  those  who  are  in  any  danger,  as  in  a  storm,  or  in  the 
 time  of  an  invasion  of  enemies,  dm-ing  a  siege,  or  an  attack 
 of  mortal  sickness,  "Wc  require,"  the  Pope  says,  "that 
 "  whosoever  shall  desire  to  be  baptized  on  such  occasions, 
 "  shall  immediately  recei\  e  baptism ;  lest,  if  any  one  die 
 "  w  ithout  baptism,  wc  sliould  answer  for  the  loss  of  his  soul, 
 "  with  the  hazard  of  our  own."  The  exception  for  little 
 children  is  remarkable,  and  shews  the  antiquity  of  our 
 custom  of  baptizing  them  at  any  season. 
 
 ''  Tliis  custom  of  every  new  Bishop's  Concil.  torn.  v.   7fi<>.   [ix.  686.  Mansi.] 
 
 giving  intimation  of  his  own  promotion  referred  to  by  Hingliani,  ii.  xi.  10. 
 
 to  those  of  his  own  order,  was  so  iieces-  "^  Some  read  cj-o'/i/is  for  <'/fr/M,  which 
 
 earj',  that  the  omission  of  it  was  inter-  would  mean  that  none  were  to  be  bap- 
 
 preted  a  sort  of  refusal  to  hold  coniniu-  tizcdat  any  other  tinic,  "unless  ihcy  had 
 
 nion  with  the  rest  of  the  world,  and  a  "given  notice  forty  days  at  least  before, 
 
 virtual    charge  of  heresy   upon    them.  "  and  been  purified,  &c." 
 Liberatus  (A.  D.  553.)  IJreviar.  c.   17. 
 
78  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  385.       Concerning  Penance ;    "  the  apostates  who  return  to  ido- 
 
 §  3.  "  latry^  are  to  be  deprived  of  the  sacraments ;    and  are  to  be 
 
 "  reconciled  only  at  theii*  death,  if  they  spend  all  the  re- 
 
 §  3.  "  mainder  of  their  life  in  penance.     Those,  who  after  having 
 
 "  performed  penance  relapse  again  into  sin,  either  by  bearing 
 
 "arms,  frequenting   sports,   or  contracting   new   marriages, 
 
 "those,   receiving  no  benefit  from  penance,   shall  only   be 
 
 "partakers    of    the    prayers    of    the    faithful,    and    receive 
 
 "  the  Viaticum  at  the  time  of  their  death ;  upon  condition 
 
 'Ficuryxi.  "that  they  have  amended  their  life."     It  was  forbidden'  to 
 
 all  public  penitents   either   to   enter   into   the  army  or  to 
 
 marry ;   so  that  they  were  guilty  of  a  new  crime,  if,  during 
 
 the  course  of  their  penance,  they  either  enlisted  themselves 
 
 in  military  service,  contracted  a  marriage,  or  used  a  marriage 
 
 ^[SeeBing-  they  had  before  contracted".     And  what  the  Pope  says  here  : 
 
 xviii'.2.6-8.]  "After  having  performed  penance  V'   maybe  understood  to 
 
 ^  [acta  pcE-  mean  after  having  gone  through  the  greatest  part  of  penance, 
 
 before  they  were  come  to  the  last  period  of  it,  and  before 
 
 §  6.  absolution  had  been  received^.     "  The  monks  and  religious 
 
 "women,  who  in  contempt  of  their   profession  have    con- 
 
 "tracted  sacrilegious  marriages,  which  are  condemned  by 
 
 ^'both  civil  and  ecclesiastical  laws,   shall   be   expelled   the 
 
 "  society  of  monasteries,  and  the  assembhes  of  the  Church, 
 
 ^  [purifica-  "  and  be  confined  in  prison,  there  to  bewail  their  sins*,  and 
 
 tuctois'igne  "  shall  not  be  admitted  to  the  Communion  till  their  death  s.'^ 
 
 Hi^rorcf "'  ^®  "^^y  observe  here,  that  there  were  at  this  time  rehgious 
 
 s.  Bened.    communities  in  Spain,  as  is  also  observable '^  in  the  Council  of 
 
 5  Fieury,      Saragoza*^,  and  that  the  marriages  of  persons  who  had  joined 
 
 xvii.  57.      them  were   condemned  by   the   united   voice   of  both   the 
 
 Csesanui-     Powcrs,     "It  is  Unlawful ''  to  marry  a  maiden  who  is  con- 
 
 isf  i  ^  ^  "  tracted  to  another ;  and  it  is  a  kind  of  sacrilege  to  violate 
 
 'Decret.§4.  "  the  blessing  of  the  betrothal  ^." 
 
 f  This  explanation  is  rejected  by  Cou-  profession.     That  it  was  possible  to  re- 
 
 stant,   who   maintains    from    St.    Leo,  turn  to  a  secular  life  is  maintained  by 
 
 (Epist.   2.  ad  Rustic.    Inquis.    12,    13.  Bingham,  vii.  3.  7,  22,  23. 
 tom.  i.  p.  410.)  that  the  rules  with  re-  ^  Desponsalam  ;    i.  e.    one   who  has 
 
 spect  to  military  service,  &c.  were  not  received  a  veil  from  the  Priest,  and  his 
 
 relaxed  even  after  absolution  had  been  benediction ;  which  were  both  received 
 
 pronounced.  at  the  betrothal.     Cf.   St.   Ambr.   Ep. 
 
 ^  St.  Siricius  is  not  here  speaking  of  19.   §  7.   and  Exhort.  Virgin,  c.  vi.  §  1. 
 
 the  marriage  of  Monks,  but  of  a  criminal  Tert.  de  Veland.  Virg.  e.  xi. 
 life  while  they  continued  the  Monastic 
 
BOOK  XYiii.]       ECCLESIASTICAL  HISTORY.  70 
 
 In  S])ain  there  were  Priests  and  ])cacons,  wlio,  long  after  a.  p.  nss. 
 their  ordination,  Hved  with  their  wives  or  with  others,  hy  xxxv. 
 wlioni  they  had  chiklren,  and  alh'<i:ed  ni  defence  ot  their  remind 
 incontinency,  the  example  of  the  priests  of  the  old  law.  To  ^  _ 
 this  Siricius  replies,  that  "  amongst  the  Aneicnts  it  was 
 "  customary  for  Priests  to  marry,  because  the  Ministers  of 
 "  the  Altar  Avere  obliged  to  have  a  succession  of  the  same 
 "  family,  but  that  even  they  lived  separate  from  their  wives 
 "  diu'ing  the  time  of  their  ministration.  But  since  Christ 
 "  came  to  perfect  the  Law,  Priests  and  Deacons  are  bound 
 "by  an  inviolable  decree,  to  observe,  from  the  day  of  their 
 "ordination,  sobriety  and  continence',  that  they  may  be 
 "  well-pleasing  to  God,  in  the  sacrifices  Mhich  they  ihiilif 
 "  oftcr  up  unto  him.  Such  Priests  then  as  have  sinned  through 
 "  ignorance,  and  acknowledge  their  fault,  shall  continue  in 
 "  the  order  in  which  they  are,  on  condition  that  they  live  in 
 "  continence  for  the  time  to  come ;  they  who  persist  in  their 
 "  fault  shall  be  deprived  of  all  Ecclesiastical  functions."  This 
 is  decreed  generally  for  Bishops,  Priests,  and  Deaeons.  Tlie 
 candidates  for  ordination  used  not  to  be  examined  with  §  in- 
 sufficient strictness,  more  particidarly  as  to  whether  they  had 
 contracted  more  marriages  than  one,  for  which  reason  the 
 Pope  gives  these  rules  :  "  He  who  from  his  infancy  is  devoted 
 "  to  the  senice  of  the  Church,  must  be  baptized  before  the 
 "  age  of  fourteen,  and  placed  in  the  rank  of  Readers.  If  his 
 "behavioiu'  be  approved  to  the  age  of  thirty,  and  he  have 
 "lived  with  only  one  wife,  whom  he  had  married  a  virgin  Lnim.aA] 
 "  Avith  the  blessing  of  the  Priest,  he  shall  be  an  Acol)i;e  and 
 "  Subdcacon.  From  this  office  he  may  rise  to  the  order  of 
 "  Deacon,  if  he  be  judged  worthy  of  it,  after  having  made  a 
 "promise  of  continence.  When  he  shall  have  sen'ed  worthily 
 "more  than  five  years,  he  may  enter  into  the  Priesthood. 
 "Ten  years  after  tliis  he  may  be  promoted  to  the  Episcopal 
 "  chair,  if  his  faith  and  morals  are  approved.  But  a  man  §  lo. 
 "  in  advanced  years,  who  desires  to  be  received  into  the  service 
 "  of  the  Church,  shall  not  be  received,  but  on  condition  of 
 
 '  Peter  de  Marca  is  of  opinion  that  nonce ;  and  that  previously  it  had  been 
 
 it  was  now  for  the  first  time  made  an  a  cnstom  of  the  Church.   Constant  shews 
 
 Ecclesiastical  law  that  Bishops,  Priests,  that  he  is  probably  mistaken,  and  that 
 
 and  Deacons    should    preserve  conti-  the  law  had  existed  long  before. 
 
80  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  395.  ''  liis  taking  place  amongst  tlie  Readers  or  Exorcists,  imme- 
 "  diately  after  his  baptism ;  provided  also  that  he  hath  had 
 "  but  one  ^  ife,  and  hath  married  her  a  A-irgin.  Tavo  years 
 "after  he  may  become  an  Acolyte  or  Subdeacon  for  five 
 *' years,  and  thus  rise  to  be  a  Deacon;  then  in  time  may  be 
 "promoted  to  the  Priesthood  or  Episcopal  office,  if  he  be 
 "  chosen  by  the  Clergy  and  people/^  This  is  the  first  Eccle- 
 siastical ordinance  which  particularly  appoints  the  age  of 
 those  who  are  to  enter  into  orders,  and  the  intervals  between 
 the  offices.  We  may  see  by  this  that  the  Church  does  not 
 disapprove  of  laymen^s  offering  themselves  to  be  admitted 
 §  11.  into  holy  orders.  A  Clerk  who  had  married  a  widow,  or 
 §  12.  taken  a  second  wife,  is  reduced  to  lay  communion.  Women 
 are  forbidden  to  live  in  the  houses  of  Clerks,  except  such  as 
 
 Cone.  Ni-   are  alloAved  by  the  Council  of  ISTicsea'^. 
 
 csen. can.3.  u  j^  jg  ^^j.  dggire,"  says  Siricius,  "that  such  monks  as  shall 
 "  be  deemed  Avorthy,  be  admitted  amongst  the  Clergy,  upon 
 "condition  that  if  they  be  under  thirty  years  of  age,  they 
 "  enter  the  loAvest  orders,  pass  through  all  the  degrees,  and 
 "become  Deacons  or  Priests  at  a  more  advanced  age;  but 
 "they  are  not  to  be  promoted  at  once  to  the  Episcopal 
 §  14.  "  dignity.  As  the  Church  does  not  admit  of  Clerks  doing 
 "public  penance,  neither  doth  it  admit  any  layman,  Avho 
 "  has  done  public  penance,  to  have  the  honour  of  being  a 
 "  Clerk,  even  though  he  be  reconciled,  and  absolved  from  his 
 §  16.  "  sins.  Indulgence  is  granted  for  past  offences,  in  respect  of 
 "  those  who  have  transgressed  these  rules  through  ignorance, 
 "  and  have  intruded  themselves  amongst  the  Clergy,  though 
 
 '[bigamus.]  "  penitents  or  not  the  husbands  of  but  one  wife' ;  on  condition 
 "hoAvever  that  they  shall  continue  in  their  station,  Avithout 
 "hopes  of  being  promoted  to  any  higher  dignity."  The 
 Pope  sending  these  decisions  to  the  Bishop  Himerius,  entreats 
 him  to  communicate  them  to  all  the  Bishops,  not  only  those 
 of  his  province  of  Tarracona,  but  likcAvise  to  the  Bishops  of 
 Carthagena,  Boetica,  Lusitania,  Gallicia,  and  the  rest  of  the 
 neighbouring  provinces;  by  which  last  is  understood  GalUa 
 Narbonensis  ^ 
 
 ^  Viz.,  a  mother,  a  sister,  an  aunt,  or  '  There    is   another  chapter   of  this 
 
 1»such  persons  only  as  coukl  be  liable  to       Decretal,  found  in  a  very  ancient  manu- 
 '    no  suspicion.  scrijit,  and  appended  by  Constant,  for- 
 
nooK  xviii]        ECCLESIASTICAL  HISTORY.  si 
 
 St.  Jerome  did  iu)t  reside  long  !it  Rome  after  the  death  of  a.  n.  aa'j. 
 the  Pope  St.  Damasus '.     The  reputation  oi"  his  doctrine  had    xxxvi. 
 created  mnen  jealousy  am()n|i;st  a  }::reat  munber  of  the  Cleri^y,  ntum  int.. 
 and    tlie    freedom   -which    he    used    in    reproviu''   them    for ,  '    ",    ' 
 
 .  I'ni-f.  S. 
 
 tlieii'  vices  made  them  hate  him.     During  his  stay  at  Rome  Hun.ii.  in 
 
 he  wrote  a  small  treatise'  concerning  the  nutans  of  preserving  „)i  ius.  s,,. 
 
 virginity,    which    he    directed    to    the    virgin    Eustochium,  j','j'y^^"j',"'j 
 
 daughter  of  St.  Paula,  in  wliich  he  warns  lier  to  avoid  hypo- 1'-  '**»4. 
 
 crites  of  both  sexes,  and  speaking  of  Clerks  in  particular,  he  ri^'.'pf4b.] 
 
 says  :  "There  are  some  of  them  wlio  aspire  to  the  office  of'-  '-• 
 
 "  Priest  or  Deacon,   that    tliey   may  visit  women   with  the 
 
 "  greater   Uberty.      Their  chief  care  is  to  be  well  dressed, 
 
 "  neatly  shod,  and  perfumed  ;  tlicy  curl  their  liair  M-ith  irons, 
 
 "they  have  briglit  rings  on  their  fingers,  and  they  walk  on 
 
 "  tiptoe,  looking  more  like  young  bridegrooms,  than  Clerks. 
 
 "  Some  of  them  make  it  their  only  business  to  know  the 
 
 "  names  and  dwellings  of  ladies  of  quality,  and  discover  their 
 
 "inclinations.     I  will  describe  one  of  them,  who  is  a  master 
 
 "  in  the  art.     He  rises  with  the  sun,  the  order  of  his  visits  is 
 
 "  fixed,  he  finds  out  the  nearest  ways,  and  the  troublesome  old 
 
 "  man  enters  almost  the  very  chambers  in  which  they  rest. 
 
 "  If  he  sees  a  cushion,  a  napkin,  or  any  other  little  moveable 
 
 "  that  is  to  his  liking,  he  praises  it,  and  admires  the  neatness 
 
 "  of  it,  he  takes  it  in  his  hand,  then  complains  that  he  has 
 
 "not  something  of  that  kind,  and  in  short  has  snatched  it 
 
 "  away  before  it  is  given  to  him."     St.   Jerome   after  this 
 
 mentions  their  avarice,  sapng  that  these  interested  Clerks, 
 
 under  pretence  of  giring  blessings,  reached  out  their  hands 
 
 to  receive  money,  and  so  became  dependent  on  those  whom 
 
 they  were  appointed  to  govern.     In  another  j)lacc^  he  com- '  Kp.2. [.^5. 
 
 plains  of  those  who  paid  extraordinaiy  attention  to  elderly  adNeVot. 
 
 people  who  had  no  children,  and  were  ready  to  do  them  the 
 
 meanest  and  most  servile  ollices,  that  they  might  share  in 
 
 their  estates. 
 
 Several  persons  were  offended '  at  this  freedom  of  St.  Jerome, '  Ep  a  [na 
 
 and  took  what  he  s.'iid  as  directed  against  themselves.     They  nVii/imir. 
 
 Ep.  io(). 
 [2(!.  p.m.] 
 .  n^\  .M.irccll. 
 
 l)id(linp  tlic  reference  of  Ecclesiastical       predecessor  niny  have  lost  tliroiigli  in- 
 matters  to  tlic  civil  power,  and  making      capacity  to  maintain  tiiem,  unprejudiced" 
 it  lawful  for  a  Bishop  to  endeavour  lo      liy  the  previous  Ecclesiastical  decision, 
 recover  rights  to  his  (."liurcli  which  his 
 
82  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A.  P.  385.  attacked  him  witli  all  kinds  of  calumnies,  and  found  fault 
 
 even  witli  his  manner  of  walking,  his  smile,  his  looks ;  his 
 
 '  Ep.  99.     very  simplicity  was  suspected.      In  short',  their  calumnies 
 
 Aseiiam.     wcut  SO  far  as  to  attack  his  reputation,  with  regard  to  the 
 
 women  and  vii'gins,  to  whom  he  explained  the  holj^  Scriptui'es, 
 
 though  from  the  time  of  his  baptism  his  beha\iour  had  been 
 
 always  entirely  pure  and  disinterested,  and  that  he  saw  no 
 
 women,  but  such  as  were  of  exemplary  piety,  and  exercised 
 
 austere  penitence.     But  in  general  the  people  of  Home  mur- 
 
 «Ep.  2.3.     mured  against  the  monks  ^  that  came  from  the  East,  looking 
 
 ad^Maireii".  upou  them  as  Greeks  and  impostors,  who  misled  maidens 
 
 Ep.  25.  [22.  Qf  rank,   and   ruined   them   by  a   melancholy  and   austere 
 
 p.  59.]  c.  6.  '  ''  •' 
 
 ad  Paul.        life. 
 
 St.  Jerome  therefore  resolved  to  give  way  to  their  envy, 
 and  leave  Rome  in  order  to  return  into  Palestine.     So  he 
 3Apoiog..3.  embarked^  at  Porto  in  the  August  of  this  year  385,  with  his 
 c.  7.  [to.iv.  young  brother  Paulinianus,  a  Priest  whose  name  was  Vincen- 
 p.2.p.459.]  ^^^^g^  ^^^^  some  other  monks.     Several  pious  persons  attended 
 him  to  the  ship,  and  just  before  he  embarked  he  wrote  a 
 letter  to  St.  Asella,  acquainting  her  with  the  cause  of  his  depar- 
 ture, referring  his  calumniators  to  the  tribunal  of  Christ,  and 
 commending  himself  to  those  holy  women  whom  he  left  at 
 Rome.     Being  come  to  Rhegium,  from  thence  he  passed  the 
 Ionian  sea  and  the  Cyclades,  and  first  landed  in  the  island  of 
 ^  [Bishop  of  C}^rus,  where  he  was  received  by  St.  Epiphanius^    After 
 tia.']*^^""     this  he  went  to  Antioch,  and  visited  the  Bishop  Paulinus, 
 who  attended  him  when  he  departed  for  Jerusalem,  where  he 
 arrived  in  the  middle  of  the  winter.     Then  he  went  into 
 =.Soor.v.i2.  Egj^Dt,  and  found  a  new  Bishop^  at  Alexandria,  for  Timotheus 
 died  in  the  year  385,  under  the  consulship  of  Arcadius  and 
 « See  Cone.  Bauto,  and  was  succeeded  by  Theophilus,  who  held  the  See 
 1792!  [iii!^  twenty-seven  years.     We  have  the  answers'^  of  Timotheus  to 
 Mamn       eighteen  articles  of  cases  of  conscience,  concerning  the  admi- 
 'Ep.fi5.[4i.  nistration  of  the  Sacraments.    St.  Jerome  came  to  Alexandria 
 acfpam^et  chiefly  to  SCO  the  celebrated  bhnd  man  Didymus^,  and  receive 
 Ocean.        instruction  from  him,  though  he  himself  at  that  time  had 
 p.  245.]  ati  grey  hairs,  and  was  esteemed  one  of  the  most  learned  Doctors 
 c.  10. note ^  of  the  Church,     He  resided  one  month*  with  Didymus,  pro- 
 » Ruff.  inv.  posing  all  his  difficulties  to  him",  upon  the  Scriptui'es;  and  it 
 fl  prfpf'  ad    ^^'^^  ^t  his  request  that  Didymus  composed  three  books  of 
 
 Eplies. 
 
BOOK  xviii.]        ECCLESIASTICAL  HISTORY.  83 
 
 commentaries  upon   Ilosca',  and  five  upon   Zachariah^  to  A.  D.  ns'y. 
 sniiplv  what  Orij^en  liad  left  undone.  l'^r'''!!.'r"i 
 
 ^Vhilst   St.  Jerome  was  on  tliia  journey,   he  visited    tlie  Prtt-f.  in 
 monasteries  of  Egypt,  and  then  immediately  departed  for  /j '^.j^,,.  '.^^ 
 Palestine,  and  retired  to  ]3cthleliem\     It  was  thought  that  Zadiar. 
 after  having  conversed  with  Didyinus,  he  could  not  be  further  'j'^^.'/^^Vpl 
 instructed,  yet  he  applied  to  a  Jewish  master*,  who,  for  a  sum  4GI.] 
 of  money,  came  to  teach  him,  hut  in  the  night  time,  for  fear  of  JjJJ"^;'!^^'' 
 the  other  Jews'".  It  was  at  this  time  that  St.  Jerome  undertook  »-■»•] 
 the  interpretation  of  some  of  the  Epistles  of  St.  Paul,  in  [■Jl'.p.342] 
 the   first   place  that  to  Philemon,  then  the   Epistle  to  the  f-  '• 
 Galatians**,  and  afterwards  that  to  the  ICphesians^    About  this  (^,jj'^' 
 time  died  St.  Cyril*  of  Jerusalem,  after  having  been  often  '  Pwf.  ad 
 banished  from  his  Sec,  and  as  often  restored,  and  having  held  ^^'  ',*j^J.ron. 
 it  eight  years  under  Thcodosius  Avithout  molestation.     There  Scr.  I'cc. 
 remain  eighteen  catechetical  discourses  composed  by  him"  to  sr;,,^^^;^,. 
 explain   the  Creed  to  the  Catechumens,  and  five '"  others,  cenUa  s. 
 to  explain  to  those  who  were  newly  baptized  the  three  Sacra-  lo^oe  below 
 ments  which  they  had  just  received.    St.  Cp-il  was  succeeded  ch.  55. 
 by  John,  who  till  then  had  led  a  monastic  life. 
 
 St.  Paula  departed  from  Home  soon  after  St.  Jerome,  and  ^,J^.^,  "j^ 
 embarked  without  any  regard  to  the  maternal  tenderness  of  st.Pauia. 
 which  might  have  prevented  her  from  leaving  her  daughter 
 Ruffina,  who  was  then  man'iageable,  and  her  son  Toxotius, 
 who  was  vet  an  infant ".    She  took  her  daughter  Eustochium  "  Jp-  2J- 
 
 .  [66.11. ()/2.] 
 
 with  her,  with  very  few  of  her  senants,  and  went  first  nito  r.  2.  .s.  aii 
 
 the  island  of  Pontia,  near  the  coasts  of  Italy,  in  order  to  visit 
 
 the  cells  where  St.  Domitillu'-'  had  Ijcen  in  exile  under  the  "Ficnn-.xi. 
 
 h'2.  fn  Inilv 
 
 Emperor   Domitian,   three    hundred   years    before.      From  ofVank, 
 thence  St.  Paula  sailed  to  the  island  of  Cyprus,  where  she  lyK'^iseb^ 
 threw  herself  at  the  feet  of  St.  Epiphanius",  who  retained  her  '^-  "^-l 
 ten  days  with  him,  in  order  to  give  her  >some  rest,  but  she  19. ]*^^^^" 
 employed  that  time  in  visiting  all  the  monasteries   of  the 
 countiy,  and  distributing  alms  to  the    solitaries,  who    had 
 repaired  thither  from  all  parts  of  the  world,  through  the  love 
 which  they  had  for  that  holy  Bishop.     She  then  eiul)arkcd 
 for  Antioch,  where  she  was  detained  a  short  time  by  tlic 
 Bishop  Paulinus.     She  departed  from  thence  in  the  middle 
 of  the  winter'*,  riding  upon  an  ass,  instead  of  being  carried  by  "[nfis.j.fi. ] 
 her  eunuchs,  as  had  hithci'to  been  her  custom. 
 
84  ECCLESIASTICAL  HISTORY.         [book  xviii 
 
 A-  D-  385.  She  passed  tlirougli  Sjria,  and  came  to  Sidon,  near  wliicli 
 place^  at  Sarepta^  slie  entered  the  little  tower  of  Elijah.  At 
 Ctesarea  she  saw  the  house  of  Cornelius  the  Centurion^  which 
 had  been  converted  into  a  church ;  the  house  of  St.  Philip, 
 and  the  rooms  of  his  four  daughters,  the  virgin  prophetesses. 
 
 '  Fieuiy,  i.  Near  Jerusalem  she  saw  the  tomb  of  Helena^  \  Queen  of  Adia- 
 
 26.  .  . 
 
 bene.  The  governor  of  Palestine,  who  was  acquainted  with 
 St.  Paula's  family,  sent  some  of  his  attendants  to  prepare  a 
 palace  for  her  reception,  but  she  chose  rather  to  be  lodged  in 
 a  little  cell.  She  \isited  all  the  holy  places  with  so  great 
 devotion,  that  she  could  not  be  drawn  away  from  those 
 which  she  saw  first,  but  for  the  strong  desire  that  she 
 had  of  going  to  the  rest.  Prostrated  before  the  Cross™,  she 
 there  adored  the  Saviour  as  though  she  actually  saw  him 
 fixed  upon  it.  At  her  entrance  into  the  Sepulchre  she  kissed 
 the  stone  which  the  angel  had  moved  away  in  order  to  open 
 it,  and  much  more  the  place  where  the  body  of  our  Lord 
 Jesus  Clmst  had  been  laid.  At  Mount  Sion  she  was  shewn 
 the  pillar  to  which  He  was  tied  when  He  was  scourged,  still 
 stained  with  His  blood,  and  at  that  time  supporting  the 
 gallery  of  a  church.  She  was  shewn  besides  the  room  in 
 [p.  674.]  which  the  Holy  Ghost  descended  upon  the  Apostles  on  the 
 day  of  Pentecost.  After  ha^dng  distributed  alms  in  Jeru- 
 salem, she  departed  for  Bethlehem,  and  on  the  road  saw  the 
 sepulchre  of  Rachel.     When  she  had  entered  the  cave  of  the 
 
 '  Helena  was  the  Queen   of  Mono-  "name  with  the  celebrated  mother  of 
 
 hazus,  King  of  Adiabene  (called  Osdro-  "  Constantine,the  patroness  of  Christian 
 
 ene  by  Amm.  Marcell.)  a  country  once  "Jerusalem)  lavishing  her  wealth   on 
 
 forming    part    of  Mesopotamia.       She  "  the  structure  on  Mount  Moriah,  and 
 
 became  a  convert  to  the  Jewish  faitli,  "  in  the  most  mimificent  charity  to  the 
 
 and  on  the  accession  of  her  son,  Izates,  "  poorer  inhabitants  of  the  city."    Mil- 
 
 who   had  also,   by  other   means,   been  man's  History  of  Christianity,  book  i. 
 
 converted,   she  visited  Jerusalem,  and  ch.  2.  p.  62.     Fleury  says,  "  Some  have 
 
 distributed  corn  among  the  Jews  during  "said  that  Helena  and  Izates  became 
 
 the  famine,  (predicted  by  Agabus,  Acts  "converts   to   Christianity."       Book  i. 
 
 xi.  28,)  in  the  fifth  and  sixth  years  of  ch.  26. 
 
 Claudius.     See  Euseb.  2.  ]  2.  Josephus,  '"  Helena,  the  mother  of  Constantine, 
 
 Antiq.  20.  c.  2.    Her  tomb,  three  stades  is  said^to   have  discovered  the  Cross, 
 
 distant  from  Jerusalem,  is  mentioned  by  Socr.   1.   17.  Soz.  2.    1.   Theod.  1.   18. 
 
 Pausanias  (lib.  viii.  p.  483.)  with  that  Ambros.  in  Ob.  Theodos.  45.     Neither 
 
 of  Mausolus   in    Caria,    as    peculiarly  Eusebius  nor  Constantine  (in  his  letter 
 
 remarkable.       "  While   the   Jews   were  to  Macarius  Bishop  of  Jerusalem,  on 
 
 "disseminating     Monotheism    in     the  the  discovery  of  the   holy  Sepulchre) 
 
 "  West,  in   Babylonia   their  proselytes  however,  mentions  it.     St.  Cyril  spe&ks 
 
 "  were   Kings  ;    and   the   later   Jewish  of  the  wood  of  the  Cross  as  discovered, 
 
 "  temple  beheld  an  Eastern  Queen  (by  and  dispersed  over  the  world.     Catech. 
 
 "  a  singular  coincidence,   of  the  same  4. 10  ;  10.  19  ;  13.  4. 
 
DooK  xviM.]         ECCLESIASTICAL  IlISTOllV.  85 
 
 Kiitivity,  she  '  fancied  tliut  slic    saw   tliere    the  Child   wor-  a.  I).  3H5. 
 sliippcd  bv  the  ^visc  men  and  shepherds.     She  visited  the  '  [jnrahat 
 
 ct*rii**ri! 
 
 Tower  of  Ader,  or  of  the  Flock,  with  all  the  other  famous  ocuiis 
 jdaces  of  Palestine;  and  anionjrst  other  thiiij^s  at  Hethphagc  .'"^'..^  , 
 she  saw  the  sepulchre  of  Lazarus,  and  the  house  of  ALirtha  r     g-^  -i 
 and  Maiy.     Upon  Blount  Ephraira  she  veuerated*  the  scpul-  •  [vcnerau 
 chrcs  of  Joshua  and  the  Hi|^h  Priest  Eleazar.     At  Sycluir,  *'" '•' 
 she  entered  the  church  which  is  built  over  Jacob's  well,  where 
 the  Saviom*  conversed  with  the  Samaritan  woman.    Then  she 
 saw  tlie  sepulchres  of  the  twelve  Patriarchs,  and  at  Scbastc 
 or  Samaria  those  of  Elisha  and  Obadiah,  and  above  all  that 
 of  St.    John  the  Baptist,  where   she  was  terrified'  at  the  •  [ccrm-bat 
 operations  of  the  evil  spirit  on  the  possessed  persons  who  in,,ii.s  m- 
 Avere  brought  thither  to  be  delivered.     At  Morasthi,  she  saw  fj'i',!,^",'.',*^ '''" 
 a  church  in  the  place  where  had  formerly  been  the  scimlchre  '"''^"  '^•i)"!- 
 
 ^  ...        t'lira  sanc- 
 
 of  the  Prophet  !Micah.     St.  Jerome  gives  us  this  deserip-  tomm  uiu- 
 tion  of  the  pilgrimage  of  St.  Paula,  and  thus  informs  us  of  mini-s  more 
 tlie  remains  of  sacred  antiquity,  which  in  his  days  were  shewn  [^t.'T"'"' 
 in  Palestine. 
 
 St.  Paida,  accompanied  by  her  daughter  Eustochium  and  [p-  C77.] 
 several  other  virgins,  went  from  Palestine  into  Egypt.  She 
 went  first  to  Alexandi'ia,  and  then  to  the  deserts  of  Nitria, 
 where  the  Bishop  Isidorus,  the  Confessor,  came  to  meet  her, 
 with  a  countless  midtitude  of  moidvs,  of  whom  many  Avere 
 Priests  or  Deacons.  She  visited  the  most  celebrated  solitaries, 
 went  into  their  cells,  threw  herself  at  their  feet,  and  she 
 would  readily  have  remained  in  that  desert  with  her  virgins, 
 had  she  not  been  induced  to  leave  it,  out  of  the  love  which 
 she  bore  to  the  Holy  Land.  She  therefore  returned  immedi- 
 ately to  Palestine,  and  settled  at  Bethlehem,  where  she  lived 
 tliree  years  in  a  small  lodging,  till  she  liad  built  cells, 
 monasteries,  and  houses  of  entertainment  near  the  road,  for 
 the  reception  of  pilgrims.  Here  she  passed  the  remainder  of 
 her  life  under  the  direction  of  St.  Jerome,  who  also  himself 
 there  ended  his  days,  employed  in  the  study  of  the  holy 
 Scriptm'cs,  and  in  shewing  hospitality  to  strangers.  ywviii 
 
 The  Emperor  Theodosius  '  was  at  this  time  using  his  utmost  Tiu-  ivrsr- 
 endeavom's  to  destroy  Idolatry  in  tlie  East.  Constantine  ^  the  idolatry  i>v 
 Great    indeed    prohibited    the   otlcring    of  sacrifices   to   evil  ^,'1,'^' "'" 
 spirits,   but   he   did  not   pull   down   their   temples,  he    onlv  'Zos.i v.. ••,(;. 
 
 '     '  [Zos.  ii. 
 
86  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A.  D.  383.  ordered  that  no  one  should  enter  into  them.  His  children 
 '  Theodor.  followed  liis  stcps ;  Julian '  endeavoured  by  all  means  to  re- 
 Fieurv, xvi.  establish  idolatry,  Jovian  again  opposed  it:  but  Yalens  made 
 ""*■  war  against  the  Catholics  only,  and  suffered  all  others  to 
 
 profess  what  religion  they  pleased^  so  that  in  his  reign, 
 sacrifices  were  pubhcly  offered  up  to  idols,  and  it  was  usual 
 to  celebrate  the  orgies  of  Bacchus.  Theodosius  finding 
 afl^airs  in  this  condition,  undertook  to  destroy  idolatry 
 utterly.  Not  feeling  himself  yet  in  a  condition  to  contend 
 with  Maximus,  he  received  an  embassy  from  him,  and 
 accepted  the  aUiance  which  he  offered  him.  He  acknow- 
 ledged him  for  his  colleague,  and  ordered  C^oiegius,  Praeto- 
 rian Prsefect  of  the  East,  whom  he  sent  into  'Egvpt^  there  to 
 proclaim  Maximus,  Augustus,  and  to  set  up  his  statue  at 
 2  idac.Fast.  Alexandria.     But  at  the  same  time  he  charged  Cvnegius^  to 
 
 An  389  .    * 
 
 cause  all  the  temples  to  be  closed,  and  to  forbid  the  people 
 to  worship  the  idols ;  which  was  accordingly  done.     Egypt 
 appears  again  and  again  on  those  occasions  as  the  fountain- 
 head  of  superstitions,  and  as  the  country  in  which  idolatry 
 ^  Cod.         had  taken  the  deepest  root.     We  find  a  law''  of  Theodosius 
 Tit.  lo!  1.9.  directed  to  Cpiegius,  and  dated  from  Constantinople  on  the 
 de  Pagan,    gjg]^^]^    gf    ^}^g    calcuds    of   Juuc,  Under   the    consulship    of 
 Arcadius  and  Bauto,  that  is  to  say,  on  the  twenty-fifth  of 
 May,  A.D.  385,  by  which  it  is  prohibited  under  pain  of  a  severe 
 punishment,  to  offer  any  sacrifices  of  animals,  in  order  to 
 search  their  entrails,   and  so  enquire   into   futurity,   or   in 
 general,  to  practise  any  kind  of  divination  whatever. 
 XXXIX.        At  Hehopolis  in  Phoenicia,  the  great  and  famous  temple  of 
 ceiius  of     Balanius  or  Belenius  *,  which  is  supposed  to  be  a  name  for  the 
 Apameia.    ^^^^  ^y^^  couvertcd  into  a  church.     The  same  thing*  was 
 Pasch.  An.  douc  at  Damascus.     St.  Marcellus^  of  Apameia  was  the  first 
 Cano-^*^  ^'^^   among  the  Bishops  that  pulled  down  the  temples  of  his  city, 
 Theodor.  in  depeudauce  upon  the  law  of  the  Emperor.     He  had  suc- 
 ceeded John  in  his  Bishopric,  who  was  present  at  the  great 
 Council  of  Constantinople  in  the  year  381.     Marcellus  was  a 
 man    of  singular   virtue,  who    had    corresponded   with   the 
 MartjT^s,    that   is   to    say,  probably,    Avith    St.    Eusebius    of 
 Samosata,  and  the  others  who  were  persecuted  under  Valens; 
 at  length  he  himself  suffered  martyrdom.     The  Prsefect  of 
 the   East,  Cynegius,  came   to   Apameia  Avith  two  tribunes 
 
 6. 
 
nooK  xviii.]         ECCLESIASTICAL  HISTORY.  87 
 
 and  their  troops,  wlio  kept  tlie  people  in  iiwe.  The  Pnefect  A.  D.  385. 
 attempted  to  pull  down  the  temple  of  Jupiter,  wliieh  was 
 exceedingly  large,  and  enriched  with  a  quantity  of  ornaments, 
 but  it  was  built  with  such  solidity,  tliat  it  seemed  to  him  an 
 undertaking  beyond  the  strength  of  man.  Tlie  stones  of  the 
 temple  were  large,  perfectly  well  joined,  and,  moreover, 
 cramped  with  iron  and  lead.  St.  Marcellus  seeing  the 
 Pra^fect  thus  discouraged,  advised  him  to  proceed  to  the 
 other  towns,  and  in  the  mean  time  he  betook  himself  to 
 prayer  to  God,  beseeching  Him  that  He  would  supply  him 
 with  some  means  of  destroying  the  building.  The  next 
 morning  a  man  Avho  was  neither  mason  nor  carpenter,  but 
 only  a  simple  porter,  came  to  offer  himself,  and  promised  to 
 pull  doMTi  the  temple  with  case,  desiring  only  the  wages  of 
 two  workmen.  The  Bishop  having  agreed  to  this  proposal, 
 the  other  went  to  Avork  in  the  following  manner.  The 
 temple  was  built  upou  a  height,  and  on  the  four  sides  tliere 
 was  a  gallery  attached  to  it,  v.hosc  pillars,  which  were  of  the 
 same  height  w^th  the  temple,  were  sixteen  cubits  round. 
 The  stone  of  Avhich  it  was  built  was  very  hard,  and  the  tools 
 made  but  little  impression  on  it.  The  labom'cr  therefore 
 dug  up  the  earth  at  the  base  of  each  pillar,  which  he  propped 
 up  underneath  with  pieces  of  olive  tree  :  having  thus  under- 
 mined three  of  them,  he  set  fire  to  the  wood,  but  he  could 
 not  make  it  bui'n,  and  there  appeared  a  dark  Spirit,  who 
 hindered  the  effect  of  the  fire.  So,  after  having  tried  several 
 times  without  success  to  fire  the  Avood,  he  went  to  St.  JNIar- 
 cellus  with  the  information,  who  was  sleeping  in  the  after- 
 noon according  to  the  custom  of  those  hot  countries.  He 
 immediately  ran  to  the  church,  and  ordered  some  water  to 
 be  carried  thither  in  a  vessel.  He  placed  the  water  under 
 the  altar,  then  prostrated  himself  with  his  face  to  the  ground, 
 and  prayed  God  to  arrest  the  power  of  the  Devil,  that  he 
 might  no  longer  seduce  the  unbehevcrs.  After  this  he  made 
 the  sign  of  the  cross  on  the  water,  and  ordered  a  Deacon 
 named  Equitius,  full  of  faith  and  zeal,  to  run  witli  speed,  and 
 throw  some  of  this  water  on  the  wood,  and  then  set  fire  to  it. 
 The  evil  spirit  fled,  being  unable  to  witlistand  the  virtue  of 
 the  water,  as  is  related  by  Theodoret ;  the  water  sened  as 
 oil  to  light  the  fire,  whicli  consumed  the  wood  in  a  moment. 
 
88  ECCLESIASTICAL  HISTORY.        [book  xvhi. 
 
 A.  P.  3a5.  The  three  pillars  bemg  no  longer  supported^  fell  down  and 
 di-ew  down  twelve  more  along  with  them^  together  with  one 
 side  of  the  temple.  The  noise  which  this  occasioned  was 
 heard  over  all  the  city,  and  brought  the  people  together,  who 
 
 •  Soz.  7.15.  glorified  God.     St.  Marcellus  destroyed  the  other  temples  '  in 
 
 the  same  manner,  both  in  the  city  and  in  the  country,  being 
 convinced  that  it  would  not  otherwise  be  easy  to  convert  the 
 idolaters. 
 
 St,  Marcellus  being  informed  that  there  was  a  large  tem- 
 ple in  a  district  of  the  territories  of  Apameia,  called  Anion, 
 set  out  with  a  number  of  soldiers  and  gladiators  :  for  the 
 Pagans  used  to  defend  their  temples,  and  often  hired  Galileans 
 and  inhabitants  of  Mount  Libanus  to  guard  them.  When  St. 
 Marcellus  came  within  sight  of  the  temple  of  Anion,  he 
 placed  himself  out  of  reach  of  the  arrows,  for  he  was  lame,  and 
 could  neither  fight,  pursue,  nor  retu-e.  While  the  soldiers 
 and  gladiators  were  attacking  the  temple,  some  Pagans  came 
 out  from  a  part  of  it  which  was  not  attacked,  and  knowing 
 that  the  Bishop  was  alone,  surprized  him,  tln-ew  him  into  a 
 fire,  and  put  him  to  death.  This  w^as  not  known  at  first, 
 but  in  a  Uttle  time  it  was  discovered,  and  the  childi'cn  of 
 St.  Marcellus  wished  to  revenge  his  death,  but  the  Council 
 of  the  province  opposed  it,  judging  it  unreasonable  to  avenge 
 a  death  for  which  they  ought  rather  to  give  thanks  imto 
 God.     The  Church  commemorates  St.  Marcellus  of  Apameia, 
 
 «Martyini.  ^g  g,  Martyr,  on  the  fourteenth  of  August ^ 
 
 Rom.  Aug.  '^.  .  •    ,    • 
 
 14.  Theodosms  directed  to  this  same  Lynegius  a  rescript  m 
 
 ^^-       favour    of    the    Luciferians,    who    were    schismatics.      Two 
 
 Rescript  i    ht  n-  i     -m 
 
 concerning  Pricsts^  of  this  scct,  named  Marcellmus  and  laustmus,  pre- 
 ferian".'^^"  scuted  a  memorial  to  the  three  Emperors,  Valentinian,  Theo- 
 =<  Libeii.  dosius  and  Arcadius,  to  demand  justice  for  the  persecution 
 Faust.aSir- w^hich  they  pretended  they  suffered  from  the  Cathohcs 
 ^p'q'pp'^'  whom  they  called  Prevaricators*,  because  they  had  received  to 
 Sirmond.     ^]  gj^j.  commuuiou  tliosc  who  had  fallen  at  the  time  of  the 
 
 to.i.  p.  228.  11- 
 
 A. D.  1696.]  Council  of  Ariminum.  These  schismatics  owned  then-  number 
 ap.  s.  nie-  to  be  very  small  ^  and  condemned  the  most  holy  Bishops  ; 
 th'sMn' '  among  others,  St.  Hilary'^,  whom  they  accused  of  having  shewn 
 Faustm.^     favour  to  the  Prevaricators,  and  even  to  Heretics;  and  Hosius, 
 
 *  p.  32.  whoui  they  represented  as  a  persecutor  after  his  fall,  and 
 f^^'^*'.',r'!        whose  death  tlicv  described  in  a  terrible,  though  fabulous 
 
 [235.] 
 
Hoo!c  xviii.]        ECCLESIASTICAL  HISTORY.  89 
 
 manner' ;  they  did  not  even  spare  St.  Athanasius\    15ut  they  a.  D.  .S85. 
 chieHy  exclaimed  against  the  Pope  St.  Damasus,  and  declared  r.'!' '*V' 
 openly  for  the  Anti-pope  L' rsinus  ^.     The  person  whom  they  »  p.  72. 
 most  extolled,  and  whom  thev  looked  upon  as  the  chief  of  their  \^^'i  . 
 Communion,  was  (jregory  ',  IJishop  of  Elvira''  in  Spain.    They  i"  Lii>cii. 
 ascribed  the  gift  of  miracles  to  him;  and  said  that  no  one  ever  r'^iji'^i^i'i 
 dared  to  depose  him  from  his  See,  or  to  banish  him".     As  to  i-^itury.xvi. 
 the   East,  they  highly    commended   Ileraclides^,    IJishop   of  [SEUberis.] 
 Oxvrinchus  in  Egvpt,  who,  thev  pretended,  had  sutlered  great "  P-  •*<'• 
 persecutions,  both  from  Arians  and  Catholics.    They  even  had  ? ,,  7,;^  --^ 
 a  Bishop  at  Rome  called  Ephesius  or  Euresius".     They  com-  ^''-  t^'^1 
 plained  of  their  being  called  Luc/fcrians'',  maintaining  that  [^-ii).'  ija.j 
 they  were  simply  Christians,  and.  that  Lucifer  never  having  ^,',','1'"'*^'  '" 
 maiutuiucd  any  peculiar  doctrine,  ought  not  to  be  considered  'n>''"«ixvi. 
 the  head  of  a  sect.     In  fine,  they  desired  that  they  might  be  « .,  -,, 
 suffered  to  live  unmolested  according  to  their  conscience'";  [^"I 
 declaring   that    they  Avillingly    yielded  up    the    magnificent  [o5<j] ' 
 chui'ches   and  rich  possessions  to  other  people,  the  love  of 
 which  they  said,  had  led  them  to  forsake  the  integrity  of  the 
 faith.    The  Em})cror  Theodosius  ansAvered  "  this  memorial,  by  n  [post 
 the  rescript  which  he  sent  to  Cynegius,  in  which  he  acknoAV-  '''^^="-3 
 ledges  Gregory  of  Spain  and  lleracHdes  of  the  East  to  be  holy 
 and  commendable  Bishops,  and  forbids  that  those  of  their 
 Communion    should  in    any  wise    be  molested,   since    they 
 only  desired  to  live  in  the  Catholic  faith.     Thus  Theodosius 
 suffered  himself  to  be  deceived  by  these  schismatics ;   but  we 
 do  not  find  that  his  rescript  had  any  great  effect,  and   the 
 schism  vanished  in  a  little  time. 
 
 The    peace''  which   St.  Ambrose    had   prociu^ed  between      xi.l. 
 ^laximus  and  A'alentinian,  supjjlied  the  oi)|)ortunity  to  the  p','.r.,["titi.s 
 Empress  Justina  '',  mother  of  that  yt)ung  i'rince,  of  perse-  |^';,;V"' 
 outing   the  holy  Bishop,   which  she  had  never  ventured  to  <»viii.cii.2tt. 
 do  during  the  life  of  her  husband  Valentinian,  nor  of  dra-  '"''""*'• 
 
 »  I  11  ,.11  11-1  mj-     '^  l^ufliiKxi. 
 
 tian.     As  the  ieast  01  Easter  approached  ni  tlie  year  o?So,  15. 
 she  sent  to  St.  Ambrose  in  the  name  of  the  Emperor  her  son 
 to  ask  a  church  of  him,  where  the  Arians  who  attended  her 
 might  meet  together.     At  first  she  demanded  the  Portian  ,^  ^ 
 Basilica,  Avhich  was  without  the  Avails  of  the  city,  and  at  this  Ambr.  20. 
 day  bears  the  name  of  St.  A'ictor  ;    afterAvai'ds  she  asked  for  s,.r..nin. 
 the  NcAv  Basilica  Avhich  was  hirger,  and  within  the  avails 'V  J^^^'j;;/,';',''''- 
 
90  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A.  D-  335.  There  were  sent  ^  first  to  St.  Ambrose  certain  of  the  Comites 
 '  st.Ambr.  consisto7'iani,  who  were  Counsellors  of  state,  requiring:  liim  to 
 
 ubi  supra  i       i^      -t  ^        i  o 
 
 §  2.  deliver  up  the  Basilica  to  them^  and  to  prevent  the  people 
 
 from  giving  any  disturbance.     He  replied  to  them  that  a 
 Bishop  could  not  give  up  the  temple  of  God.     This  happened 
 
 2  [April 4.]  on  the  Friday^  before  Palm-Sunday.  The  next  day,  being 
 Saturday,  the  Prsetorian  Prsefect  came  into  the  church 
 where  St.  Ambrose  was  attended  by  the  people,  and  endea- 
 voured to  persuade  him  to  yield  up  at  least  the  Portian 
 Basilica.  The  people  were  clamorous  against  the  proposal, 
 and  the  Praefect  retired  to  report  how  matters  stood  to  the 
 Emperor. 
 §  4.  The  Sunday  following,  after  the  lessons  of  the  Holy  Scrip- 
 tures,  and  the   sermon,  the  Catechumens  being  dismissed, 
 
 '  [trade-  St.  Ambrose  was  explaining^  the  Creed  to  some  Competentes 
 in  the  Baptistery  of  the  Basihca.     The  Competentes  were,  as 
 
 ^  SeeFieury  has  been  before  said  *  the  chosen  Catechumens  who  were  pre- 
 
 xi.  21.  . 
 
 pared  during  the  whole  of  Lent,  in  order  to  receive  baptism 
 at  Easter.     Whilst  St.  Ambrose  was  employed  in  this  func- 
 
 *  [akindof  tion,  he  was  informed  that  there  were  certain  Decani^  sent 
 from  the  palace  to  hang  up  the  imperial  hangings  in  the 
 Portian  Basilica,  and  that  upon  this  news,  a  part  of  the 
 people  were  repairing  thither.  These  Decani  were  a  kind  of 
 oflEicers  of  the  court ;  and  the  hangings  were  tokens  to  shew 
 that  a  house  or  any  other  place  was  confiscated  to  the  Em- 
 peror.    St.  Ambrose  hearing  this,  did  not  discontinue  what 
 
 « [See  ch.  he  was  about,  but  began  Mass**,  that  is  to  say,  the  oblation. 
 §  5  While  he  was  offering  up  the  Holy  Sacrifice,  a  second 
 message  came  that  the  people  had  seized  an  Arian  Priest, 
 named  Castulus,  as  he  was  passing  through  the  street.  "  On 
 "this  news^^  (says  St.  Ambrose,  writing  to  his  sister),  "I  could 
 ^'not  keep  from  shedding  many  bitter  tears,  and  while  I 
 "made  oblation  I  prayed  God^s  protection,  that  no  blood 
 "  might  be  shed  in  the  Chm'ch's  quarrel ;  or  if  so,  that  it 
 "  might  be  mine,  and  that,  not  for  my  people  only,  but  for 
 "  the  ungodly.''^  At  the  same  time  he  despatched  a  number 
 of  his  clergy  to  the  sj)ot,  who  had  influence  enough  to  rescue 
 the  Ariau  priest  from  his  danger. 
 §  6.  The  Court  looked  upon  this  resistance  of  the  people,  as 
 seditious,  and  immediately  laid  considerable  fines  upon  the 
 
BOOK  xvMi.]         ECCLESIASTICAL  HISTORY.  91 
 
 wliulc    body  of  the   tradosmen  of  the    eity.     Several   were  A.  D.  3R'>. 
 tlirown  into  prison  during  the  holy  week,  at  whieh  time  it 
 was  the  custom  to  release  prisoners,  according  to  the  laws  of 
 the  last  Emperors,  .as  also  by  a  decree'  of  ^  alentinian  him-  'Cod. 
 self,  made  that  same  year  385,  on  the  twenty-third  of  Fe-  w.  h.  Ii</ 
 bruary.     They  indeed  who  were  guilty  of  high  treason  were  Irlm.*' 
 excepted  by  those  laws,  as  were  also  some  others.     In  three 
 days'  time,  these  tradesmen  were  fined  two  hundred  pounds 
 weight  in  gold,  and  they  said  that  they  were  ready  to  give  as 
 much  again,  on  condition  that  they  might  retain  their  faith. 
 Tlie  prisons  were  filled  M-ith  tradesmen  ;   all  the  officers  of  §  7. 
 the    household,    secret;u'ies,    agents    of    the    Emperor,    and 
 dependent  officers  who  served  under  various  Counts,  were 
 kept  Avitliin  doors,  and  were  forbidden  to  appear  in  public, 
 under  the  pretence  that  they  should  hiive  no  part  in  the 
 sedition,     ^len  of  higher  rank  were  menaced  with  severe 
 consequences,    unless   the   Basilica   Avere    surrendered.      In 
 short,  the  persecution  Avas  so  violent,  that  had  an  opening 
 been  afforded,  nothing  could  be  expected  but  the  utmost 
 cruelty. 
 
 At  length,  a  fresli  interview  was  sought  with  St.  Ambrose,  §  =•• 
 of  which  the  folloAving  is  his  own  description  : — "  I  had  a 
 "  meeting  Antli  the  Counts  and  Tribunes,  who  urged  me  to 
 "  give  up  the  Basilica  Avithout  delay,  on  the  ground  that  the 
 "  Emperor  Avas  but  acting  on  his  undoul)ted  rights,  as  possess- 
 "  ing  sovereign  poAver  over  all  things.  I  made  ansAver,  that 
 "  if  he  asked  me  for  Avhat  Avas  mij  own — for  instance,  my 
 "estate,  my  money,  or  the  like — I  avouUI  make  no  opposition; 
 "though,  to  tell  the  truth,  all  that  Avas  mine  was  the  pro- 
 "perty  of  the  poor;  but  that  he  had  no  sovereignty  over 
 "things  sjicred.  If  my  patrimony  is  demanded,  seize  upon 
 "  it;  my  person,  here  I  am.  AVoidd  you  take  to  prison  or  to 
 "  death  ?  I  go  Avith  pleasure.  Far  be  it  for  me  to  entrench 
 "  myself  AA'ithin  the  circle  of  a  nuUtitude,  or  to  clasp  the  altar 
 "  in  supplication  for  my  life ;  rather  I  Avill  be  a  sacrifice  for 
 "  the  altar's  sake. 
 
 "  In  good  truth,  Avhen  i  lieard  that  soldiers  Avere  sent  to  S  'J- 
 "  take  possession  of  the  Basilica,  I  Avas  horrified  at  the  pros- 
 "  pect  of  bloodshed,  Avhich  might  issue  in  ruin  to  the  Avhole 
 "city.     I   prayed  (Jod  that    I   might  not   survive  the  ruin, 
 
92  ECCLESIASTICAL  HISTORY.        [book  xviii. 
 
 A-  D-  385.  "  which  might  ensue_,  of  such  a  place ;  nay^  of  Italy  itself. 
 "  I  shrunk  from  the  odium  of  ha^dug  occasioned  slaughter, 
 "  and  would  sooner  have  given  my  own  tliroat  to  the  knife.  .  .  . 
 "  Presently  they  bade  me  calm  the  people.  I  replied  that  all 
 "  I  could  do  was  not  to  inflame  them  :  hut  God  alone  could 
 "  appease  them.  For  myself,  if  I  appeared  to  have  instigated 
 "  them,  it  was  the  duty  of  the  government  to  proceed  against 
 "  me  or  to  banish  me.  Upon  this  they  left  me."  St.  Am- 
 brose spent  the  rest  of  Palm  Sunday  in  the  same  Basilica 
 in  which  he  had  been  officiating  in  the  morning ;  at  night  he 
 went  to  his  OAvn  house^  that  the  civil  power  might  have  the 
 opportunity  of  arresting  him_,  if  it  was  thought  advisable. 
 XLii.  The  next  morning  he  went  out  before  day,  and  the  Basilica 
 
 tionofthe  was  surroundcd  with  soldiers;  but  it  was  reported  that  they 
 fimr^^"      ^^^  ^611^  ^o  ^^^^  Emperor  to  tell  him  that  if  he  wished  to  come 
 §  11.  abroad,  he  might;  and  that  they  would  attend  him,  if  he  was 
 going  to  the  assembly  of  the  Catholics ;  otherwise  that  they 
 would  go  to  that  which  would  be  held  by  St.  Ambrose.  Indeed, 
 the   soldiers  were  all  Catholics,  as  well  as  the  citizens  of 
 Milan ;  there  were  no  heretics  there,  except  a  few  officers  of 
 the  Emperor,  and  some  Goths ;  and  besides,  the  Empress  took 
 those  of  her  communion  Avith  her  wherever  she  went.     But 
 at  that  time  none  of  them  dared  to  shew  themselves.    St.  Am- 
 brose perceived  by  the  cries  of  the  people  that  the  soldiers 
 were  smTounding  the  Basihca  where  he  was.     But  whilst  the 
 Lessons  were  being  read,  he  had  notice  brought  him  that  the 
 New  Basihca  likewise  was  full  of  people,  who  appeared  more 
 numerous  than  before  the  persecution,  and  that  a  reader  was 
 demanded  by  them.     The  soldiers  who  had  surrounded  the 
 church  where  St.  Ambrose  was,  ha\ing  learned  that  he  had 
 ordered  the  people  to  abstain  from  their  communion,  began 
 to  enter  into  the  assembly.      The  women,  seeing  them,  were 
 frightened,  and  one  of  them  took  flight;  but  the  soldiers 
 said  that  they  were  come  to  pray  unto  God,  and  not  to  fight. 
 The  people  uttered  some  exclamations  in  a  moderate  and 
 resolute  manner,  sajdng,  as  though  the  Emperor  were  present, 
 §  14.  "  "vVe  petition  your  majesty,  avc  use  no  force,  Ave  feel  no  fear, 
 mus^Au-    "but  we  petition'."     They  desired  St.  Ambrose  to  go  to  the 
 fmK.uinms;  othcr  Basihca,   where  it  Avas  said  that  the  people  Avcre  im- 
 """  ^'"i^- '  patient  to  sec  him. 
 
 nius,  sod       ■*■ 
 logamu*.] 
 
BOOK  XVIII.]         ECCLESIASTICAL  HISTORY.  93 
 
 lie  now  Ijcj^au  to  ])i'c'ac'li  ui)ou  tlic  book  ot"  Job,  wbicb  had  a.  D.  3k'>. 
 just  been  read,  aeeordin<;  to  the  serviee  of  the  season:   whieh 
 custom   is  still  continued   in  the  Cireek  Chiinli,  A\h(i('  the 
 book  of  Job  is  read  at  eveninj^  prayer,  during  the  lujly  week, 
 l)eginning   on    the    ]Monday',    and    ending    on    tlic    Frichiy.  'Trimiinm. 
 St.  Ambrose,  apphnng  the   subject  to  tlie  present  occasion,  i/iV,  &,'. 
 commended  the  patience  of  his  peojde,  and  compared  it  with 
 that  of  Jol).     He  likewise  compared  the  temptations  whieh 
 he  tlien  snflered  with  those  of  that  holy  Patriarch.    "  Satan," 
 said  he,  "endeavom'cd  to  deprive  mc,  in  you,  of  my  children 
 "  and  my  riclies  ;  and  it  is  perhaps  because  Clod  knoweth  my 
 "  weakness,  that  He  hath  not  as  yet  given  liim  power  over  my 
 "  body."     He  draws  a  comparison  between  the  wife  of  Job,  §  k;. 
 and  the   Empress,   avIio  Avas   urging  him  to  deliver  up  the 
 cliurch,  and  blaspheme  against  (xod.      He  compares  her  to 
 Eve,  Jezebel,  and  Herodias.     "I  am  commanded,"  said  he,  §  17,  is. 
 "  to  deliver  up  the  Basilica.     I  reply,  that  it  is  iiot  lawful  for 
 "  me  to  deliver  it  up,  nor  is  it  profitable  for  yon,  O  Emperor! 
 "to  receive  it.     Some  assert  that  all  things  are  lawful  in  the  §  10. 
 "  Emperor,  and  that  every  thing  belongs  to  him.     To  this  I 
 "  answer,  'Do  not  wrong  yourself  so  much  as  to  believe,  that 
 " '  being  an  Emperor,  you  have  any  right  over  divine  things.' 
 "  It  is  said  by  the  Emperor,  'I  too  ought  to  have  a  Basilica.' 
 "  To  this  I   reply,   '  What   have  you   in  common  with  an 
 "'adulteress,  that  is,  with  the  Church  of  the  heretics?'" 
 Whilst  St.  Ambrose  was  preaching  in  this  manner,  he  was 
 told  that  the  Emperor's  hangings'  were  taken  down,  and  that  '[Cortina'.] 
 the  Basilica  was  full  of  people,  mIio  requested  his  presence. 
 He  sent  Priests  thither,  but  would  not  go  himself,  saying,  "I  §  20. 
 "  put  my  tru.st  in  Jesus  Christ,  that  the  Emperor  will  be  for 
 "us."    Then  immediately  tiu'uing  his  discourse  on  this  news, 
 he   continued   preaching,    and    said :     "  How    deep    are   the 
 "  oracles  of  the  Holy  Ghost  !    You  remember,  bretliren,  with 
 "how  much  afUiction  we  answered^  to  the  words  whieh  were  ' Jrefpnn- 
 
 di-niiis,  i.  o. 
 
 "  read  this  morning  :  Lord,  the  heaihen  are  come  into  Thine  chantid.  ] 
 ''  in/teritanre.   There  came  Goths  and  other  strangers  in  arms,  Ps.  79.  1. 
 "they  have  surrounded  the  Basilica.    They  canu>  as  Gentiles,  §  21. 
 "they  are  become  Christians.      They  came   to   invade  the 
 "inheritance,  they  are  become  co-heirs  of  (iod.    I  have  those 
 "for  my  protectors,  whom  1  looked  upon  as  my  enemies." 
 
94  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A-  D-  3P5.       He  continued  to  give  tlianks  to  God  for  tliis  happy  change, 
 
 §  22.  admiring  how  the  Emperor  was  pacified  by  the  affection  of 
 
 the  soldiers,  the  instances  of  the  Counts,  and  the  prayers  of 
 
 the  people.     When  he  was  informed  that  a  secretary  of  the 
 
 Emperor  was  come  with  some  orders  to  him,  he  retired  a  little 
 
 apart,  and  the  secretary  said  to  him  :  "  What  has  been  your 
 
 "design  in  acting  in  opposition  to  the  Emperor's  orders?" 
 
 St.  Ambrose  replied :  "  I  know  not  what  order  you  mean, 
 
 "  nor  what  is  the  cause  of  your  complaint."    The  officer  said  : 
 
 "  AVliy  have  you  sent  Priests  to  the  Basilica  ?     If  you  are  a 
 
 "  tjo-ant,  I  should  like  to  know  it,  that  I  may  prepare  myself 
 
 "  against  you."       St.   Ambrose    answered :    "  I   have    done 
 
 "  nothing  that  assumes  too  much  for  the  Church.     \Alien  I 
 
 "  heard  that  the  Basilica  was  invested  with  soldiers,  I  con- 
 
 "  tented  myself  with  moiu-ning,   and  when  several  persons 
 
 "pressed  me  to  go  thither,  I  said,  I  cannot  deliver  up  the 
 
 "  Basilica,  yet  I  must  not  fight.     When  I  was  told  that  the 
 
 "Emperor's  hangings  were  taken  down,  though  the  people 
 
 "  required  my  presence,  I  sent  Priests  thither,  and  did  not  go 
 
 "  myself,  in  hopes  that  the  Emperor  would  be  on  our  part. 
 
 §  23.  "  If  you  call  this  domineering,  why  do  you  delay  to  strike 
 
 " me ?     My  only  arms   are  the  power  of  exposing  mjself. 
 
 '^  Priests   have   by   old   right    bestowed    sovereignty,   never 
 
 "  assumed  it ;  and  it  is  a   common  saying  that   sovereigns 
 
 "have  coveted  the  priesthood,  more  than  Priests  the  sove- 
 
 "  reignty.     Maximus  does  not  say  that  I  am  the  tyrant  of 
 
 "  Valentinian,  though  he  complains  that  my  deputation  has 
 
 §  24.  "  prevented  him  from  passing  into  Italy."     The  Cathohcs 
 
 spent  all   that    day   in    sorrow ;   only  the  children,  as  they 
 
 '  Cod.  Jus-  were  at  play,  tore  the  Emperor's  hangings  \  which  Avere  made 
 
 16. 2.  p.  174!  like  flags,  and  bore  his  image,  to  denote  that  the  place  where 
 
 llrivatus      ^^^^J  were  suspended  belonged  to  him.     The  Basilica  being 
 
 Greg.  Mag.  surrouudcd  with  soldiers,  St.  Ambrose  could  not  return  to  his 
 
 Ep.  V.  33. 
 
 [41.]  ad  own  house,  he  therefore  read  the  Psalms  with  his  brethren,  in 
 Aug^  to.  ii.  the  little  Basilica  of  the  church,  that  is  to  say,  appai'enth'^,  they 
 ^''  '^^'  passed  the  night  in  prayer,  in  some  private  oratory,  which  was 
 "  Cod.  in  the  same  enclosure  with  the  great  church".  For  there  were 
 ix.  4r).4!  de  johied  to  the  churches  several  buildings,  rooms,  halls,  baths, 
 Eccies  '^''^  gardens,  coiirts,  and  galleries,  from  which  it  may  be  under- 
 stood how  the  people  used  to  pass  days  and  nights  together 
 
BOOK  XVIII.]        ECCLESIASTICAL  HISTORY.  95 
 
 in  it.     Tlicrc  were  also  convenient  places  where  they  could  a.  o.  .3R'i. 
 eat  and  sleep  with  decency. 
 
 The   next   day,   which   was    Holy  Thnrsday,  according  to  §  25. 
 custom  the  book  of  Jonah  was  read,  which  the  Church  still 
 reads,  but  only  on  Satnrday'.     After  the  lesson  was  ended,  ,',[.^c 
 St.  Ambrose  began  to  preach  as  follows :  "  We  have  read  a  (irtcc. 
 "book,  brethren,  which  foretells  that  sinners  shall  return  E.'n.] 
 "  again  to  repentance."     The  people  received  these  Moi'ds 
 with  the  hope  that  this  would  soon  come  to  pass.     St.  Am-  §  26. 
 brose  was  continuing  his  discourse,  when  he  was  told  that  the 
 Emperor  had  withdl•a^m  the  soldiers  from  the  Basilica,  and 
 that  he  had  restored  to  the  tradesmen  the  fines  which  he  had 
 exacted  from  them.      This  news  gave  joy  to  the  people,  who 
 expressed  their  delight  with  applauses  and  thanksgivings,  and 
 called  to  mind  that  it  was  the  day  on  which  the  Church 
 granted  absolution  to  the  penitents'^    The  soldiers  themselves  '  [ninji- 
 were  eager  to  bring  the  news,  tlu'owing  themselves  on  the  io.'";m!i''2i. 
 altars,  and  kissing  them  in  token  of  peace.  ^-  ''^•^ 
 
 St.  Ambrose  ga^e  an  account  of  all  that  passed  on  this  §  1. 
 occasion,  to  his  sister  St.  Marcellina,  who  was  at  Home,  and 
 who,  ha^^ng  heard  of  the  beginning  of  this  persecution,  wrote 
 often,  and  in  veiy  pressing  terms,  to  him  concerning  it.     At 
 the  conclusion  of  his  account,  he  adds  that  he  foresees  still  §  2:. 
 greater  commotions,  "  for,"  says  he,  "  as  the  Counts  were 
 "  begging  the  Emperor  to  go  to  the  chiu'ch,  he  replied,  '  If 
 "  'Ambrose  were  to  bid  you,  you  would  deliver  me  up,  bound 
 "  'hand  and  feet.'"    St.  Ambrose  after  this  says  :  "The  eunuch 
 "  Calligonus,  Prefect  of  the  Chamber,  sent  me  this  message  ; 
 " '  Thou  despisest  Valentinian  whilst  I  am  living ;  I  will  cut 
 "  'off  thy  head/     To  which  I  replied :  '  God  gi'ant  thee  to 
 "  'perform  thy  threat ;  I  shall  suder  like  a  Bishop,  and  thou 
 '"wilt   act  like  an  eunuch.'"     Soon  after  Calligonus'^  was»s.  au?. 
 beheaded,  on  being  convicted  of  an  infamous  crime.  jui  Vvin" 
 
 The   Empress   Justina,    who   was   still  more  exasperated  f- '•♦•  S -ti. 
 aganist  St.  Ambrose,   on   account  of  the  resistance  of  the     xLiii. 
 people,  persuaded  her  son  A'alentinian  to  pass  a  law,  authoriz-  ^■*^*  '" 
 ing  the  assemblies  of  the  Arians.    Bencvolns',  Pnufcct  of  the  tho  Allans. 
 jMemorials,  that  is.  Secretary  of  State,  refused  to  draw  ui)  the  *J^"'^^''*;- 
 
 '  '  ••  '  ^  Soz.  VII.  1.?. 
 
 law,  for  he  was  attached  to  the  Catholic  religion  from  his  s.tiaiKhnt. 
 infancy,  though  he  was  not  yet  baptized.     He  Avas  promised  ' 
 
^6  ECCLESIASTICAL  HISTORY.         [book  xviii: 
 
 A.  P.  3F6.  a  liiglier  dignity,  if  he  would  comply  ^Aith  tlie  order ;  but  he 
 generously  replied,  "  Rather  take  from  me  the  office  Avhich  I 
 "  now  hold,  and  leave  me  the  integrity  of  my  faith/^     Saying 
 these  words,  he  took  off  the  girdle  which  was  the  badge  of 
 his  dignity,  and  thrcAv  it  down  at  the  feet  of  the  Empress. 
 After  this  action  he  was  disgraced,  and  his  place  being  taken 
 from  him,  he  retired  into  Brixia,  his  native  place,  where  he  had 
 learned  the  holy  doctrine  from  the  instructions  of  St.  Philas- 
 trius.     Benevolus  being  baptized,  became  one  of  the  greatest 
 ornaments  of  this  Church,  and  one  of  the  closest  friends  of  the 
 Bishop  St.  Gaudentius,  who  succeeded  St.  Philastrius.    How- 
 ever the  law  in  favour  of  the  Arians  was  made  and  published, 
 '  Cod.         and  we  have  it   still',  dated  from   Milan,  the  tenth  of  the 
 xvi.Tit.1.4.  calends  of  February,  under  the  consulship  of  Honorius  and 
 Cath^  ^        Evodius,  that  is,  on  the  twenty-third  of  January,  in  the  year 
 386.     Honorius  was  the  second  son  of  Theodosius,  born  on 
 2  idac.fasti.  the  ninth  day  of  September,  in  the  year  384^,  and  designated 
 ciiron.        Consul,  with  the  title  of  ]\Iost  Noble   Child,  soon  after  his 
 A^^D^  384  l^i^^l^-     Evodius  was  one   of  the  principal  ministers  of  the 
 Socr.  V.  12.  Emperor  Maxim  us,   under  whom    he   had   been    Praetorian 
 Prsefect  in  the  year  385,  and  it  was  customar}^  at  this  time 
 to   appoint  one   consul  for  the   East,   and  smother   for   the 
 West. 
 
 The  law  of  Valentinian  in  favour  of  the  Arians,  was  as 
 follows :  "  We  give  leave  to  all  those  to  assemble,  whose 
 "  opinions  are  conformable  to  the  exposition  of  faith,  which 
 "was  drawn  up  under  Constantius  of  happy  memory,  in  the 
 "  Council  of  Ariminum,  by  the  Bishops  assembled  from  the 
 "  whole  "  Boman  Empire,  even  by  those  who  now  oppose  it, 
 "  and  which  was  confirmed  at  Constantinople.  Those  likewise 
 "shall  be  at  liberty  to  assemble,  to  whom  we  have  given 
 "  leave,  that  is  to  say,  the  Catholics ;  but  let  them  know, 
 "  that  if  they  occasion  any  disturbance  in  oj)position  to  our 
 "  statute,  they  shall  be  punished  with  death,  as  the  authors  of 
 "  sedition,  the  disturbers  of  the  peace  of  the  Church,  and  as 
 "  guilty  of  high  treason.     Those  like"wdse  shall  be  subject  to 
 
 "  See  cli.  20.  note  p.  Had  the  Council  two   Councils,  one    at   Ariminum,  the 
 
 at  Ariminum  heen  really  nScumenical,  it  other  at   Seleucia,  they  succeeded  for 
 
 ,  had  not  erred  as   it  did.     In  fact,  the  the  time  in  their  attack  on  tlie  Catholic 
 
 ^j^  Arians  prevented  the  assembling  of  an  Faitli. 
 
 (r.eimicnical  Council,  and  by  procuring 
 
nooK  xviii.]         ECCLESIASTICAL  HISTORY.  97 
 
 "  tlic  same  pimislimcnt,  who  attempt  openly  or  in  private  to  A.  D.  .•ms. 
 "  make   any  resistance  a^jainst  this   present  decree."      The 
 true   author  of  this   law  was  Auxentius,  whom  the  Arians 
 acknowledged  as  Bishop  of  Milan.     He  was  a  Scythian'  by  '  st.  Ambr. 
 nation,  and  was  named  ^rcrcurinus,  but  being  cried   down  i!;Lsii.  ir.ui. 
 for  his  crimes,  he  took  the  name  of  Auxentius,  which  was  ^■"' •'■*^'*" 
 agreeable  to  the  Arians,  on  account  of  the  former  Auxcntius, 
 the  predecessor  of  St.  Aml)rose. 
 
 Some  time  after  the  publication  of  this  law,  Dalmatius'  a     xi.iv. 
 tribune  and  notary,  came  to  St.  Ambrose  from  the  Emperor,  i,r,',si's  lu-- 
 to  tell  him  that   he    might    choose    umi)ircs,   as  Auxcntius  """"'- 
 had  done,  in  order  to  their  caiise  being  tried  by  the  Emperor »  K|..2I.  ad 
 in  his  consistory,  declaring  to  him  that  if  he  would  not  submit  ^ '*'''"'•  §  ' 
 to  this  he  was  to  retire  whithersoever  he  pleased ;  that  is  to 
 say,  he  was  to  surrender  the  See  of  Milan  to  Auxcntius. 
 St.  Ambrose  consulted  the  Bishops  who  were  at  Milan,  and  §  i."5. 
 they  were  of  opinion  that  he  should  not  go  to  the  palace,  nor 
 subject  himself  to  that  trial ;  for  that  there  was  even  reason 
 for  being  apprehensive  that  amongst  the  umpii'es  chosen  by 
 Auxcntius,  there  might  be  pagans  or  Jews.     He  therefore  by 
 their  ad\icc  drew  up  a  remonstrance,  which  he  sent  to  the 
 Emperor,  and  by  which  he  excused  himself  from  obeying  this 
 order ;  first  by  the  example  of  his  father  Valentinian,  who  had  §  2. 
 often  declared,  both  by  word  of  mouth  and  by  his  laws',  that  in  "  [No  such 
 matters  of  faith,  or  where  Ecclesiastical  persons  were  con-  taut,  hut 
 cemed,  the  judges  should  be  both  competent  by  office  and  y"^']"  ^^^' 
 (jualificd  by  profession ;  in  other  words,  Bishops  ought  to  be 
 judged  by  Bisliops'.    "Who  can  deny,"  he  adds,  "but  that  in  <  [Rccdi. 
 " matters  of  faith,  Bishops  judge  even  Christian  Emperors,  so  "'' ""  ^  " 
 "far  are  they  from  being  judged  by   them?"     Aftenvards, 
 speaking  of  the  umpires  chosen  by  Auxcntius,  he  says  :  "  Let  §  r,. 
 "  them  come  to  the  church,  not  to  sit  as  judges,  but  to  hear 
 "with  the  people;  that  every  one  may  choose  him  wliom  lie 
 "  will  follow.    The  matter  relates  to  the  Bishop  of  that  Ciiurch  ;. 
 "  if  the  people  hear  Auxcntius,  and  think  that  he  teacheth 
 "  better,  let  them  follow  his  faith  ;  I  will  not  be  jealous  of  it." 
 St.  Ambrose  speaks  thus,  Ijccause  he  was  very  confident  of 
 the  people's  adhering  to  the  Catiiolic  faith. 
 
 He  insists  upon  the  law  M'hicK  had  just  been  published, 
 and   by  which  people   were  no   loi.'gcr  at   liberty  to   decide 
 
 11 
 
98  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 ^-  P-  ^^-  otherwise  than  in  favour  of  the  Arians,  since  it  was  not  per- 
 §  9.  mitted  even  to  present  any  petition  to  the  contrar3\    "That/' 
 says  he,  "which  you  have  enjoined  others  to  do,  you  have 
 "  Hkewise  prescribed  to  yourself;  for  the  Emperor  makes  laws 
 §  12.  "in  order  to  observe  them  first  himself.     Would  you  then 
 "have  vae,"  says  he,  "choose  umpires  that  arelajonen,  when, 
 "  if  they  preserve  the  true  faith,  they  may  be  proscribed  or 
 "  put  to  death  ?    Would  you  have  me  make  them  either  liable 
 §  13.  "  to  prevaricate  or  to  be  punished?     Ambrose  is  not  so  pre- 
 "  cious  as  to  dare  for  his  own  sake  to  degrade  the  Priesthood  ; 
 "  the  life  of  one  single  man  is  not  to  be  put  in  comparison  Avith 
 "  the  dignity  of  all  the  Bishops    [by  whose  advice   I  have 
 "  acted.''] 
 §  14.      He  afterwai'ds  declares  his  abhorrence  of  the  Council  of 
 Ariminum,   and    his   adherence   to   the    Council   of  Nicsea. 
 "This   is   the   faith,"    says   he,  "which  is  followed  by  the 
 "  Emperor  Theodosius  your  father ;   it  is  that  wliich  is  held 
 "  in  Gaul  and  Spain.     If  I  preach,  I  have  learned  to  preach 
 "  in  the  CliTU-ch  as  my  predecessors  have  done.     K  a  con- 
 §  15.  "  ference  is  to  be  held  concerning  the  faith,   the  Bishops 
 "  ought  to  hold  it  as  they  did  under  Constantino  of  august 
 "  memory,  who  left  them  the  hberty  of  judging.     It  was 
 "  likewise  so  done  under  Constantius ;   but  that  which  had 
 "begun   Avell,  did  not   so  end."     He   speaks   here   of  the 
 §  17.  Council  of  Ai'iminum,  and  adds,   "  I  should  have  come  to 
 "your  consistory,  to  represent  this  to  yoiu*  majesty  by  word 
 "  of  mouth,  if  the  Bishops  and  people  had  not  hindered  me. 
 §  18.  "  I  could  have  wished  your  majesty  had  omitted  the  alterna- 
 "  tion,  wliicli  you  sent   me, — of  betaking  myself  to  exile, 
 "  whither  I  v,  oukl.     I  daily  went  abroad ;   no  one  guarded 
 "  me,  you  should  then  have  sent  me  wliither  you  thought 
 "  fit ;    but   noAV  the    Bishops   tell   me,    there   is   very   little 
 "  difference  between  voluntarily  leaving  the  altar  of  Clu'ist, 
 §  19.  "  and  betraying  it.     I  would  that  I  Avere  certain  that  the 
 "Church  would   not  be   delivered  to  the  Arians,   I  would 
 "  then  willingly  offer  myself  to  whatever  you  thought  fit  to 
 "  enjoin  me." 
 
 After  this  remonstrance,  St.  Ambrose  retired  into  the 
 church,  wliere  he  was  for  some  time  guarded  by  the  people 
 both  day  and  night,  wlio  feared  that  he   might  be  taken 
 
nooK  xviii.j       ECCLESIASTICAL  HISTORY.  D9 
 
 away  by  force;  and  indeed  tlierc  was  a  company  of  soldiers  a.  n.  SNi. 
 sent  by  the  Emperor',  who  j^uarded  the  eluirch  without^  and  'I'.miiii. 
 let  all  go  into  it  that  would,  Init  sullered  none  to  come  out. 
 St.  Ambrose  being  thus  shut  up  with  his  people,  comforted 
 them  by  his  discourses,  one  of  the  most  remarkable  of  wliich 
 is  still  extant,  delivered  on  Palm-Sunday,  as  seems  prol)able 
 from  the  Gospel  that  was  then  read.  For  this  second  perse- 
 cution arose  al)out  the  same  time  as  the  other  of  the  pre- 
 ceding year,  that  is,  about  the  end  of  Lent.  This  Sermon 
 begins  as  follows ; — 
 
 "  I  see*  what  is  unusual  with  vou,  that  you  arc  under  a     xr.v. 
 
 '       .  !!is  scTiiioii 
 
 "sudden  excitement,   and    are  turning   your    eyes    on    me.  ai,Miiist 
 "  What  can  be  the  reason  of  this  ?     Is  it  that  you  saw  or  '  "^^"  '",' 
 
 1111  1  •"^tTino  do 
 
 "  heard  that  an  imperial  message  has  been  brought  to  me  by  H.-usiiicis 
 
 "  the  tribunes,  desiring  me  to  depart  hence  whither  I  would,  ( p„st  E|i. 
 
 "and  to  take  Avith   me  all  that  would  follow  me?     What'.-'-^^  •• 
 
 "  did  you  fear  that  I  would  desert  the  Chui'ch,  and,  for  fear 
 
 "of  my  life,  abandon  you?     Yet  you  might  have  attended  to 
 
 "  my  answer.     I  said  that  I  could  not  for  an  instant  enter- 
 
 "  tain  the  thought  of  deserting  the  Church  in  that  day ;  in 
 
 "  truth,   that,  should  force  hurry  me    oft',  it  would  be    my 
 
 "  body,    not  my  mind,  which   suiVercd    the    violence ;    that, 
 
 "  should  he  act  in  the  way  of  kingly  power,  I  was  prepai-ed 
 
 "  to  suffer  after  the  manner  of  a  priest.     AVhy,  then,  are  you  §  -• 
 
 "thus  disturbed?     I  will  never  leave  you  of  my  own  will; 
 
 "  but  if  compelled,  I  may  not  resist.     I  shall  still  have  tlie 
 
 ''power  of  lamenting,  of  Avecping,  of  moaning  :  when  Avcapons, 
 
 "soldiers,  Goths  assail  me,  tears  are  my  weapons,  for  such 
 
 "are  the  defence  of  a  priest.     In  any  other  way  I  neither 
 
 "  ought  to  resist,  nor  fim  able;  but  as  to  retiring  and  deserting 
 
 "the  Church,  this  is  not  like  me;  and  for  this  reason,  lest  I 
 
 "  seem  to  do  so  from  dread  of  some  heavier  punishment.     Ye 
 
 "yourselves  know  that  it  is  my  princii)le  to  submit  to  our 
 
 "  rulers,  but   not   to  give  way  to  them  ;   to  present  myself 
 
 "  readily  to  legal  punishment,  and  not  to  fear  what  is  in  con- 
 
 "  tcmplation." 
 
 "  A  proposal  was  made  to  me  to  deliver  up  at  once  the  §  -'• 
 "  Church  plate.     I  made  answer,  that  I  was  ready  to  give 
 "  any  thing  that  was  my  own,  estate  or  liouse,  gold  or  silver ; 
 "but  that  I  could  withdraw  no  property  from  God's  temple, 
 
 n  2 
 
100  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A-  D-  386.  "  nor  surrender  what  was  put  into  my  hands  to  preserve,  and 
 
 §  6.  "  not  to  surrender.     If  they  aim  at  my  body  and  my  life, 
 
 §  7.  "  you  ought   only  to  be  spectators  of  the  combat ;  if  it  is 
 
 "  appointed  by  God,  all  your  precautions  will  be  vain  :  he 
 
 §  y.  "  that  loves  me  cannot  give  a  better  testimony  of  his  affec- 
 
 "  tion,  than  by  suffering  me  to  become  the  victim  of  Christ.^^ 
 
 §  10.  And  afterwards  he  says :  *'  You  are  concerned  at  finding  a 
 
 "  door  open,  through  which  it  is  said  a  blind  man  passed,  in 
 
 "  order  to  return  home.     Acknowledge  then  that  it  is  to  no 
 
 ''  purpose  to  be  guarded  by  men.    Do  you  not  also  remember, 
 
 ''that  two  days  ago  there  was  found  a  free  passage  on  the 
 
 ''left  side  of  the  Basilica,  which  you  thought  very  secure; 
 
 "  and  which  has  stood  open  several  nights,  notwithstanding 
 
 "  the  vigilance  of  the  soldiers  ?    Disquiet  yourselves  therefore 
 
 "  no  longer ;  that  will  come  to  pass,  which  Christ  ordaineth, 
 
 §  13.  "  and  which  is  expedient."  It  is  here  that  he  urges  the  example 
 
 of  St.  Peter,  to  whom  the  Lord"  appeared  at  the  gate  of  the 
 
 Fieuiy,  2.  city  of  Rome,  saying  that  He  was  going  to  be  crucified 
 again,  and  this  is  the  most  ancient  testimony  that  remains  of 
 §  15.  that  tradition.  St.  Ambrose  adds ;  "  I  expected  something 
 "extraordinary,  the  sword  or  the  fire,  for  the  name  of 
 "  Christ.  They  offer  me  pleasures  instead  of  sufferings, 
 "  Let  none  therefore  disturb  you,  by  sajdng,  that  a  chariot 
 "  is  prepared,  or  that  Auxentius  hath  spoken  hard  words." 
 
 Pauiin.vit.  What  St.  Ambrose  says  concerning  the  chariot,  Paulinus 
 explains  in  his  life.  A  certain  person  named  Euthymius  had 
 procui'cd  a  house  near  the  church,  and  had  placed  a  chariot 
 there,  that  he  might  more  easily  take  St.  Ambrose,  and  carry 
 him  into  banishment.  But  a  year  after,  on  the  very  same 
 day  in  which  he  intended  to  have  forced  him  away,  he  was 
 himself  put  into  the  same  chariot  and  carried  from  the  same 
 
 0  The  tradition,  as  gathered  from  St.  the  gates  hy  night,  he  saw  the  Lord 
 Ambrose  and  Hegesippus  (apparently  a  entering,  who  told  him  that  He  was 
 cotemporary  of  St.  Ambrose)  in  his  going  to  be  crucified  again.  St.  Peter, 
 third  book  (de  Excid.  Urb.  Hierosol.)  knowing  that  this  could  not  be  intended 
 is  as  follows.  After  the  defeat  and  literally,  for,  In  tliat  He  died  He  died 
 death  of  Simon  Magus  at  Rome,  the  unto  sin  once,  but  in  that  He  liveth  He 
 heathens,  those  especially  who  had  been  liveth  unto  God,  interpreted  it  of  His 
 deceived  by  him,  sought  the  destruc-  suffering  in  His  members,  and  so  of  his 
 tion  of  St.  Peter.  At  the  earnest  en-  own  martyrdom.  He  accordingly  re- 
 treaty  of  the  Christians,  the  latter  with  turned,  and  was  crucified,  with,  at  his 
 difficulty  was  induced  to  retire  from  own  request,  his  head  downwards. 
 Rome.     As  he  was  going  out  at  one  of 
 
HOOK  xviii.]       ECCLESIASTICAL  HISTORY.  101 
 
 house  into  banishment,  and  St.  Ambrose  furnished  him  with  A.  P.  3m. 
 money    and    other    necessaries    for    liis  journey.      PauHnus  •i''''-  §  20- 
 moreover  reports  tliat    a  certain    wizard'    named    lunocen- '  [Harus- 
 tius,  mounted  to  the  top  of  the  roof  of  the  church,   and  ^^' 
 there  sacrificed  at  midnij^ht,  in  order  to  excite  tlie  hatred  of 
 tlic  people  against  St.  Auibrose ;  but  tliat,  the  uiore  witch- 
 crafts he  used,  the  more  attached  did  tlie  people  grow  to  the 
 Catliolic  faitli,  and  their  holy   Bishop.     He  even   sent  evil 
 spirits  to  kill   hiui,  but  they  brought   liim  word   that   tliey 
 could    not   so  nuicli  as   approach  the  door  of  his   lodging, 
 much    less   his   person,   because    the   whole  house   Mas   sur- 
 roiuided  by  an  iusuruiountable  fire,  which  burnt  tliem  even 
 at  a  distance.     So  the  wizard  was  forced  to  give  over  his 
 enchantments.     lie  himself  related  all  tliis  afterwards,  when 
 the  En^prcss  Justina  was  dead.     For  being  put  to  the  torture 
 for  other  crimes,  he  cried  out  that  the  Angel  whicli  took 
 care  of  St.  Ambrose  made  him  undergo  greater  tortures,  and 
 he  declared  all  that  has  been  related.     Another  came  with  a  sec  nuii;  m, 
 sword  to  the  chamber  of  St.  Ambrose  in  order  to  kill  him,  ^'" 
 but  when  he  had  lifted  up  his  hand  with  the  naked  sword, 
 his   ai'm    remained    extended    in   the   air.       He    confessed 
 that   Justina  had   sent  him,  and  immediately  his  arm  re- 
 covered. 
 
 St.  Aml.u'ose's  discourse  agrees  with  this  relation,  for  he  serm.  do 
 continued    speaking   to    his    people    as    follows  : — "  It    was  ',^^.','','l'  '/",'»>. 
 "  generally  said,  that  murderers  were  sent,  that  I  was  con- 
 "demned  to  die;  I  do  not  fear  it,  and  will  not  leave  this 
 "  place.     For  whither  should  I  go?   is  not  every  place  full  of 
 "  groans  and  tears  ?  since  orders  are  every  where  given  for 
 "  driving  away  tlie  Catholic  Bishops  ;   for  putting  those  to 
 "death  who  resist;   and   for   proscribing  all  the   ollicers   of 
 "cities  who  do  not  put  these  orders  in  execution.     And  it  is 
 "a  Bishop  who  writes  these  orders  with  his  own  baud,  and 
 "dictates  them  with  his  oavu  mouth."      lie  afterwards  enu-  §  u-«,  J4. 
 merates  the  cruelties  of  Auxentius  in    very  strong  terms, 
 whom  he  all  along  supposes  to  be  the  author  of  this  law  in 
 favour  of  the  C'cmncil  of  Ariuiinum,  which  Mas  to  be  observed 
 under  pain  of  death.    He  urges  the  example  of  Naboth,  mIiosc  i  Kings  :.'i. 
 story  had  been  read,  and  says  :  "I  answered  those  who  pressed  §  i'^- 
 "me   in   the   Emperor's   name:   'God   forbid  that   1  should 
 
103  ECCLESIASTICAL  HISTORY.       [book  xvii 
 
 ^-  D-  386.  "  '  surrender  Christ's  heritage,  the  heritage  of  oiir  fathers, 
 '  Ficiirv,  "  'the  heritage  of  DionysiusP^  who  died  in  exile  for  the  faith, 
 A.D.  353.  "' the  heritage  of  the  Confessor  Eustorgius^,  the  heritage  of 
 iiay'S'f  ■  " '  Myrocles^  and  of  all  the  faithful  Bishops  my  predecessors/ '' 
 2  [JMartyroi.  Eustorgius  is  reckoned  the  tenth  Bishop  of  Milan,  and  Myro- 
 ^^^  '      -'    clesHhe  seventh.     St.  Ambrose  insists  upon  the  unworthiness 
 
 lit  supra,  />     1  -1  1  •  • 
 
 §  26-28.      of  the  tribunal  which  Auxentius  had  cliosen  to  determine 
 
 ^[?,iart>ioi.  concerning  the  faith,  namely,  the  Emperor,   who  was  only  a 
 
 3.]  young  Catechnmen,  and  four  or  five  Pagans ;  then  he  adds, 
 
 ] ^^"^'^jo*^^'"  "  The  last  year  when  I  was  sent  for  to  the  palace  in  the  pre- 
 
 §  29.  "  sence  of  the  nobles  and  the  consistory,  when  the  Emperor 
 
 "  wished  to  take  away  a  Basilica  from  us,  was  I  moved  at 
 
 "  the  sight  of  the  court  ?     Did  I  not  retain  the  sacerdotal 
 
 *'  firmness  ?     Does  he  not  remember,  that  when  the  people 
 
 "heard  that  I  was  gone  to  the  palace,  they  ran  with  such 
 
 "  violence  that  none  could  withstand  them,  and  that  when  a 
 
 "  Military  Count  came  out  with  armed  men  to  drive  away 
 
 "this  multitude,   they  all    offered   to   die  for  the   faith    of 
 
 "  Christ  ?     Was  I  not  entreated  to  speak  to  the  people  in 
 
 "  order  to  appease  them,  and  to   give  my  word  that  they 
 
 "  would  not  seize  the  Basilica  ?     They  desired  this  office  of 
 
 "  me  as  a  favom*,  and  though  I  had  brought  back  the  people, 
 
 ''  they  were  for  throwing  the  odium  of  this  concourse  at  the 
 
 §  30. "  palace,  upon  me.     This  odium  likewise  do  they  wish  to 
 
 "  throw  upon  me ;  I  think  that  I  ought  to  moderate  it,  but 
 
 §  33.  "  without  being  afraid  of  it.''     And  afterwards  :  "  In  what 
 
 "  respect  Avas  my  answer  other  than  respectful  ?     Does  the 
 
 "  Emperor  wish  to  tax  us  ?     I  do  not  refuse  it.    The  Church 
 
 "  liinds  pay  taxes.     Does   he   require   our  lands  ?     He  has 
 
 '•  power  to  claim  them ;  we  will  not  prevent  him.     The  con- 
 
 "  tributions  of  the  people  will  suffice  for  the  poor.     Let  not 
 
 "our  enemies  take  umbrage  at  our  lands;  they  may  take 
 
 "  them  if  it  please  the  Emperor ;  not  that  I  give  them,  but  I 
 
 "  make  no  opposition.     Do  they  seek  my  gold  ?  I  can  truly 
 
 "  say,  silver  and  gold  I  ask  not.     But  they  bring  against  me 
 
 "  my  raising   contributions.     I  have  no   great  fear  of  the 
 
 •'  [^Eiarii."]  "  charge.     I  confess  I  have  stipendiaries'^;  they  are  the  poor 
 
 ^  [Puupercs "  of  Clirist's  flock^;    a  treasure  which  I  am  well  used  in 
 
 C/iristi.l 
 
 ■'  The   predecessor  of  the    Arian    Auxciuius,    who   liad  been    succeeded    by 
 St.  Ambrose. 
 
DooK  xviii.]       ECCLESIASTICAL  HISTORY.  103 
 
 "  coUocting.     May  tliis  at  all  times  be  my  offence,  to  exact  a.  p.  366. 
 
 "contributions    for   the    poor.     And  if  they  accuse  me  of 
 
 "defending  myself  l)v  means  of  them,  I  am  far  from  dcnyinj^, 
 
 "  I  court  the  charge.     The  poor  are  my  defenders,  but  it  is 
 
 "by  their  prayers;  blind  though  they  be,  lame,  feeble,  and 
 
 "  aged,  yet  they  have  a  strength  greater  than  that  of  the 
 
 "  stoutest  warriors.     We  render  unto  Caesar  the  things  that 
 
 "are  Csesar's,  and  unto  God,  the  things  that  are  CJod's ;  the 
 
 "  tribute  is  Cajsar's,  the  Church  is  (iod's.     No  one  can  deny  §  35,  36. 
 
 "  that  in  what  we  say  Ave  pay  to  our  sovereign  due  honour, 
 
 "What  indeed  can  be  higher  than  to  style  him  a  .son  of  the 
 
 "Church?     In    saying   this  we    are   loyal    to  him,   without 
 
 "  sinning  against  God.     The  Emperor  is  toithin  the  Church, 
 
 "  but  not  oiK'7'  the  Church." 
 
 St.  Ambrose  likewise  observ'es  that  he  was  reproached  with     ^^-^^ 
 misleading  the  people  by  his  hymns,  and  he  allows  that  he  of  hymns." 
 taught  them  by  this  kind  of  singing  to  testify  their  faith  in  §  34. 
 the  Trinity.     Indeed,  one  of  the  methods  which  he  made  use 
 of  to  comfort  his  people  in  this  persecution,  was  the  singing 
 of  the  hymns  which  he  composed,  and  of  the  Antiphons\  as  '  I'auiin. 
 Paulinus  calls  them,  that  is,  Psalms  sung  alternately  by  two  [Comp.  ' 
 choirs.     It  was  at  this  time  that  the  custom  first  began  of  i„'|',]^  ^,'' 
 chanting  Hymns  and  Psalms  at  Milan,  after  the  usage  of  the  ^'^-  •^^•] 
 
 ^  o  g  Cone. 
 
 Eastern  Churches,  during  the  watches  of  the  night,  and  at  Airath. 
 the  other  hoiu's  of  public  prayer ;  and  this  custom  spread^  \._  30  "^    '-' 
 from  the  Chm'ch  of  Milan  to  alP  the  Churches  of  the  West.  ^  isidor. 
 ]5ut    as    Psalms   were    alwaj's    sung   throughout    the  whole  [A.ix.rios.l 
 Church,  it  docs  not  appear  what  St.  Ambrose   introduced,  ''^l*"-  ^• 
 unless  it  were  the  antiphonal  or  responsorial  kind  of  chanting,  s.  August. 
 
 1  •   1     01        4       1  1  -ii   •  Confess. 
 
 Several  hymns  which.  St.  Ambrose  composed  are  still  m  use ;  ix.  7. 
 
 and  thev  were  so  much  in  repute,  that  in  the  succeeding  ^,  i^^^^-,  S. 
 
 1117  i  >  Hened.  [A. 
 
 agCi,  a  hymn  was  commonly  called  '  Ambrosianum  .  D.63±]  e.9. 
 
 God   even  gave   a  visible  consolation  to   the  Chiu'ch   of  [aj,.  ciau' 
 
 Milan,    by    discovering   to    St.  Ambrose    by    revelation    the  I","'.'!',.,''! 
 
 relics  of  St.  Gervasius  and  St.  Protasius,  two  brothers  and    xlvii. 
 
 mai'tyrs,  whose  names   and  place  of  burial  had   long  been  „f^stV;or- 
 
 forgotten*.      "SMien  the  persecution   of   Justina   was    at    its  ^'-'•';''^ 'i"^' 
 
 height,  St.  Ambrose  bavin gi  dedicated  the  Basilica  which  is  sius. 
 
 i     Oo  111  111 
 
 ''   Cum   rgo  .  .  .  dedicasscm,  i.  e.    St.       it,  as  he  had  in   tlie  clnirch  near  the  yjj    c  |^ 
 Ambrose  h.ad  con.secratcd  the  churcli,       Roman  gate.     See  book  20,  ch.  13. 
 but  liad  not  yet  deposite<l  any  relics  in 
 
104  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  3S6.  still  called  the  Cliurcli  of  St.  Ambrose  [the  Greater]   from 
 
 him;  the  people  with  one  voice  desired  him  to  dedicate  it 
 
 '  [called     like  the  Basilica  Romana",  another  church  in  Milan  near  the 
 
 iVtw^BasU  Roman  gate,  which  he  had  lately  consecrated  in  honour  of 
 
 lit^a]         the   Apostles.      St.  Ambrose   replied :    " I  will   do  so,  if  I 
 
 "find   any  relics  of  martyrs,"  and  immediately   his   heart 
 
 burned  within  liim,  in  presage,  as  he  felt,  of  what  was  to 
 
 *  Confess,  happen.  Indeed  [acc3rding  to  St.  Augustine^],  God  re- 
 De  Civitat.  vealed  to  him  in  a  dream,  that  the  bodies  of  St.  Gervasius 
 r^Q^'  ggg-i  and  St.  Protasius,  were  in  the  Basihca^  of  St.  Fehx  and 
 3  [now  of    St.Nabor'^.  Notwithstanding  the  apprehensions  of  his  Clergy, 
 
 t.  rancib.j  j^^  caused  the  ground  to  be  opened  before  the  rails  that  sur- 
 rounded the  sepulchres  of  the  martyrs.  He  found  probable 
 signs ;  perhaps  palm-leaves  engraved,  or  some  instrument  of 
 their  torture.  He  caused  certain  that  were  possessed  to  be 
 sent  for,  in  order  to  lay  hands  on  them,  but  before  he  had 
 begun  to  speak,  one  of  them,  a  woman,  was  seized  with  an 
 evil  spirit,  and  stretched  upon  the  ground  in  the  place  where 
 the  martyi's,  whom  they  were  seeking,  lay.  Having  dis- 
 covered their  sepulchres,  two  skeletons  were  discovered,  of 
 more  than  ordinary  size,  all  their  bones  entire,  a  quantity  of 
 
 *  s.  Ambr.  blood  about,  and  their  heads  separated  from  their  bodies  S 
 
 Ep   22.  12.  .  . 
 
 -  r£^Qy  arranged  the  bodies,  putting  every  bone  into  its  proper 
 
 place,  and  they  covered  them  with  cloths,  and  laid  them  on 
 
 litters.     In  this  manner  were  they  carried  towards  evening  to 
 
 [^nowof  St.  the  Basilica  of  St.  Fausta^,  where  vigils  were  celebrated  all 
 
 St  ^A^ri"    iiig^t,  and  several  that  were  possessed  received  imposition  of 
 
 cola'.]       hands.     That  day  and  the  next  there  was  a  great  concourse 
 
 of  people,  and  then,  the  old  men  recollected  that  they  had 
 
 formerly  heard  the  names  of  these  martjTs,  and  had  read  the 
 
 inscription  on  their  tomb.     The    next   day  the  relics   were 
 
 transferred  to  the  Basilica  Ambrosiana.     There  was  at  Milan 
 
 a  blind  man  named  Severus,  Avell  known  in  the  jjlace,  who, 
 
 having  become  blind  several  years  before,  had  been  obliged  to 
 
 give  up  his  trade,  which  had  been  that  of  a  butcher.     This 
 
 man,  hearing  the  joyful  shoutings  in  the  streets,  asked  the 
 
 '  St.     Felix    and    St.    Nabor    were  '  St.  Vitalis  and  St.  Agricola,  martyrs 
 
 martyrs  of  Milan  (S.  Ambros.  in  Luc.  at  Bononia,  now  Bologna,  (S.  Anibros. 
 
 vii.  §  178.  torn.  i.  p.  1453),  supposed  to  Exhort,  ad  Virjj^in.  c.  1.)  possibly,  under 
 
 have  suffered  under  Maximian.  Martyr.  Diocletian  and  Maximian. 
 July  12. 
 
liooK  xMii.]       ECCLESIASTICAL  HISTORY.  105 
 
 reason,  and  being  told,  he  rose  up  liastily,  and  caused  liiinself  a.  D.  awi. 
 to  be  led  to  the  bodies  of  the  Saints.     Wlien  he  Avas   come 
 tliithcr,  they  let  him  approach  so  near  as  to  touch  the  bier  on 
 which  they  lay  with  a  handkerchief.      As  soon  as  he  had 
 applied  the  handkerchief  to  his  eyes,  they  were  oix-ncd,  and 
 he  returned  without  any  one  to  lead  him.     Tliis  miracle  was  s.  Aur. 
 performed  before  avast  number  of  people,  and  among  the  7.    srri». 
 rest  in  the  presence  of  St.  Augustine,  who  was  then  at  Milan,  o^''/^*^^' ) 
 and  who  bears  his  testimony  to  it  in  three  separate  i)assa<res  '"•  ^- .  . 
 in    his    works.      Sevcrus  having  thus   recovered   his   sight,  -'-'.  t«.  §  2. 
 devoted  it  for  the  future  wholly  to  God,  and  spent  the  rest  of 
 his   life  in  serving   in  the    Basilica  Ambrosiana,  where  the 
 bodies  of  tlie  martyrs  lay.     He  was  still  alive  when  Paulinus 
 wrote  the  life  of  St.  Ambrose.    This  translation  was  attended 
 by  a  great  many  other  miracles :    persons  possessed  Mcrc 
 delivered,  sick  persons  were  healed,  by  touching  with  their 
 hands  the  cloths  that  covered  the  Saints,  and  some  merely  by 
 their  shadow.     A  great  number  of  handkerchiefs'  and  gar-  '  [oraria.] 
 ments  were  cast  upon  the  holy  rehes,  and  preserved  as  remedies 
 against  diseases.     It  is  St.  Ambrose  himself  who  bears  testi- 
 mony to  this  in  one  of  his  sermons,  which  he  made  upon  this  Ep.22.§  9. 
 occasion.  ^.'2.]'"''' 
 
 For   after   the  holy  relics  were  brought  to  the  Basilica 
 Ambrosiana,  he  spoke  to  the  people  upon  this  occasion  of  Ep.  22. 3, 4, 
 public  joy  and  these  miracles,  making  use  of  the  eighteenth  rpj.  19.] 
 and  hundred  and  twelfth  Psalms,  which  had  just  been  read.  L^'"-  ''•^•' 
 lie  returns  thanks  to  Christ  for  having  given  such  relief  to 
 His  Church,  at  a  time  when  she  stood  so  much  in  need  of  it; 
 and  declares  that  he  desires  no  other  defence.    He  aftei*wards 
 says :    "  Let  us  bring  these  victorioiis  victims  to    the   spot 
 "  where  is  Christ  the  sacritice.     But  He,  AVho  hath  sutTered 
 "  for  all,  upon  the  altar,  and  they,  whom  He  hath  purchased 
 "by  His   passion,  beneath  it.     It  is  the  place  which  I  had 
 "  designed  for  myself,  for  it  is  fitting  that  the  Priest  repose 
 "  where  he  hath  been  accustomed  to  offer ;  but  I  j-ield  the 
 "right  side  to  these  sacred  victims."     He  wished  to  bury  the  §  13. 
 relics   imniediateh',   but   the  people   desired   clamorously  to 
 have  tluat  ceremony,  which  was  called  the  deposit  ivy,  deferred 
 until  Sunday.     At  last  St.  Ambrose  prevailed  with  them  to  §  n. 
 let  it  be  performed  the  next  day.      He  then  made  a  second  §  15,  &i'. 
 
lOG  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A-  ^-  ^^^-  sermon,  the  cliief  subject  of  which  was  a  reply  to  the  calumnies 
 of  the  Arians.  For  although  these  miracles  put  a  stop  to 
 the  \dolence  of  the  persecution  without,  the  coiirt  of  Justina 
 
 Pau'.in.vit.  made  a  jest  of  them  in  the  palace.  They  said  that  Ambrose 
 had  suborned  people  by  money  to  pretend  to  be  possessed, 
 and  they  denied  that  the  bodies  which  were  found  were 
 really  those  of  martyrs.  St.  Ambrose  answers  them  by  the 
 evidence  of  the  facts,  of  which  all  the  people  were  witnesses, 
 and  insists  chiefly  upon  the  miracle  of  the  bhud  man.     "  I 
 
 Ep.22.§i9.  "desire  to  know,^^  he  adds,  "what  is  it  that  they  do  not 
 "  believe  ?     Is  it  that  martyrs  have  power  to  afford  assist- 
 
 st.  John     "  ance  ?     This  is  to  disbeheve  Christ,  for  He  hath  said,  '  Ye 
 
 ]4.  12. 
 
 "  ^skall  do  greater  things  than  these.'   What  then  is  the  object 
 "  of  their  envy  ?  is  it  I  ?  but  it  is  not  I  who  work  miracles. 
 "  Is  it  the  martyrs  ?  they  therefore  shew  that  the  Faith  of 
 "  the   martyrs    was    different   from   theirs ;    otherwise   they 
 "  would  not  be  jealous  of  their  miracles.^^     These   are   the 
 words  of  St.  Ambrose. 
 Ep.  22.  scr.      He   wrote   to    his  sister  Marcellina,  an    account   of  the 
 to.  ii. p.  874  discovery  and  translation  of  these  holy  martyrs,  and  joins 
 with  this  letter  the  two  sermons  which  he  made  upon  the 
 occasion.     In  order  to  confound  the  Arians  the  more,  a  man 
 from  amongst  the  multitude  was  suddenly  seized  with  an  un- 
 Pauiin.Vit.  clean  spirit,  and  began  to  cry  out,  "That  those  were  tor- 
 "  mented  hke  him  who  denied  the  martyrs,  or  who  did  not 
 "  believe  the  Unity  of  the  Trinity,  which  Ambrose  taught ;" 
 '  \_piseina,  v/liercupon  the  Arians  took  him  and  drowned  him  in  a  canal'. 
 ^is -pen  .J  Qj^g2  of  those  who  were  the  most  violent  in  disputing,  and  the 
 §  17.  most   hardened,   testified   that  while  in   the  church,  when 
 
 St.  Ambrose  was  preaching,  he  had  seen  an  Angel  whisper  in 
 his  ear,  so  that  he  only  seemed  to  report  to  the  people  the 
 words  of  the  Angel.    The  Arian  who  had  this  \dsion  was  con- 
 verted, and  began  to  defend  the  faith  which  he  had  opposed. 
 Thus  were  the  Arians  put  to  silence  by  the  force  of  miracles, 
 and  the  Empress  obhged  to  let  St.  Ambrose  remain  at  peace. 
 Perhaps  her  apprehensions  of  the  Emperor  Maximus  might 
 *  Cone.  II.  contribute  somewhat  towards  this  result.     For  he  wrote ^  a 
 [iii!^p!673  letter  to  the  Emperor  Valentinian,  exhorting  him  to  put  a 
 Thco  K  14  ^^^P  ^^  ^^  persecution.     He  represented  to  him,  that  had  he 
 not  been  desirous  of  maintaining  peace  with  him,  he  should 
 
DooK  xvm.]       ECCLESIASTICAL  HISTORY.  107 
 
 not  liavc   given  liim  such   advice,  because   these   divisions  a.  d.  ssa. 
 would  bo  for  l»is   advantage.     He  represented   to   liini    tlie 
 danger  of  changing  the  Faitli,  Mliich  liath  been  scttkMl  so 
 many  ages.     "  All  Italy,"  saj-s  he,  "  Africa,  Gaul,  Aquitaine, 
 "  and  all  Spain  believe  thus,  and  venerable  Rome  herself,  which 
 "  holds'  the  first  rank,  in  this  particular  too,"  i.e.  in  religion  an  '  [cyw 
 well  as  in  the  Empire.  At  length  St.  Ambrose  and  the  Catholic  /,„c  parte 
 Bishops  were  sufi'ered  to  remain  unmolested.  rnnriputui 
 
 St.  Augustine  had  now  been  two  years  at  Milan,  where  lie  xi.viii. 
 w  as  an  eye-witness  of  the  miracles  and  struggles  of  St.  Am-  „f  s^'au*! 
 brosc,  and  he  was  converted  soon  after.     lie  was  an  African,  f-'V^""^'''* 
 
 '  '  hi>ti)ry. 
 
 born''  on  the  thirteenth  of  November  in  the  year  3.51,  at  «j>aj;i.A.D. 
 Thagaste,  an  Episcopal  city  of  Numidia;  his  parents' were  ^";  ^  "*' 
 Christians,  and  of  no  mean  condition,  his  father's  name  was  au;;.  auc- 
 Patricius,  and  his  mother's  INIounica.    They  were  very  careful  [a.d.4^'.] 
 to  have  him  instructed  in  human  learning,  and  every  one  §  '• 
 observed  in  him  an  excellent  genius,  and  a  wonderful  dispo- 
 sition for  knowledge.    Falling  sick  in  his  infimcy*,  and  being  '  Confess,  i. 
 in  danger  of  death,  he  desired  Baptism,  ha^'ing  been  already 
 made  a  Catecluunen  by  salt  and  the  sign  of  the  Cross*.     His  '  [Sif/nahur 
 mother,  being  alarmed,  got  every  thing  ready  for  his  receiving  cf,"cis  et 
 Baptism,  but  he  grew  better  suddenly,  and  it  was  deferred.  ^J"/s',/"^i 
 He  first  studied  grammar  and  rhetoric  at  Madaiu-a",  until  he  «  Confess, 
 was  sixteen  years  old,  when  his  father  made  him  return  to   ' 
 Thagaste,  and  kept  him  there  a  year.     jMeanwhilc  he  made 
 preparations  for  sending  his  son  to  finish  his  studies  at  Car- 
 thage, for  the  great  desire  which  he  had  of  making  his  son  a 
 scholar,    made   him    strive  even  beyond   his  circumstances. 
 A\'hilst  he  thus  stayed  at  Thagaste,  the  young  Augustine, 
 slighting  the  good  advice  of  his  mother,  began  to  indulge  in 
 a  licentious  course,  led  to  it  by  idleness  and  the  indulgence 
 of  his  father,  who  had  not   yet  received  Baptism,  though 
 he  was  baptized  before  his  death,  which  happened  soon  after. 
 Augustine  coming  to   Carthage  plunged  himself  still  more  Confess.  3. 
 and  more  into  licentiousness,  which  he  increased  by  frequent- ' 
 ing  the  public  theatres.     He  prayed  indeed  to  God  for  the 
 spirit  of  ciiastity,  "  Give  me  chastity  and  continence,  but  not  a.  c.  7. 
 
 '  See  ninfjham,  x.  1.  3.— The  salt  Catccliiz.  Riulib.  c.  2().  §  50.  toni.  vi. 
 was  exi>ressivc  of  tlie  j)urity  necessary  See  Can.  .'5.  of  tlie  third  Couiieil  of 
 in    a    Ciiristian.      See    S.    Au;j;ust.    de       Cartliafje,  Itelow,  hook  '20,  eh.  2fi. 
 
108  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  D.  386.  "  at  once."     He  feared  that  he  should  be  heard  too  soon,  and 
 wished  that  his  prayers  might  not  yet  be  heard.     In  the 
 mean  time  he  made  great  progress  in  his  studies,  the  design 
 of  which  was  to  raise  him  to  the  magistracy  and  pubhc  offices, 
 for  oratory  was  then  the  way  to  such  distinctions.     Among 
 3.  f.  4.  the  works  of  Cicero  which  he  studied,  he  read  The  Hortensius, 
 which  is  now  lost,  and  which  was  an  exhortation  to  pliilo- 
 sophy.  He  was  affected  by  it,  and  began  at  that  time,  though 
 only  nineteen  years  of  age,  to  slight  the  vanity  of  worldly 
 expectations,  and  to  desire  wisdom  and  immortal  goods ;  and 
 this  was  the  first  step  towards  his  conversion. 
 XLix.         The  only  thing  that  displeased  him  in  the  Philosophers 
 iiecomes  a  was,  that  he  did  not  find  in  them  the  name  of  Christ,  which 
 Mamchee.  j^g  ^10,^  suckcd  in,  as  it  were,  with  his  mother's  milk,  and 
 which  had   made   a   deep   impression  upon   his   heart;  he 
 c.  5.  desired  therefore  to  see  the  holy  Scriptures,  but  the  simplicity 
 c.  6.  of  the  style  displeased  him.     He  then  fell  into  the  hands  of 
 the  Manichees,  who,  always  speaking  of  Christ,  of  the  Holy 
 Ghost,  and  of  Truth,  seduced   him  by  their  inflated   dis- 
 courses, and  inspired  him  with  an  inclination  for  their  dreams, 
 and  an  aversion  for  the  Old  Testament.     In  the  mean  time 
 c-  11.  his  mother,  who  was  more  concerned  than  if  she  had  seen 
 him  dead,  would  no  longer  eat  with  him.     She  was,  however, 
 comforted  by  a  dream.     She  imagined  herself  standing  upon 
 a  piece  of  timber,  and  that  she  saw  a  shining  youth,  who 
 came  to  her  with  a  smiling  countenance,   asking  her   the 
 cause  of  her  grief;  she  answered,  that  she  was  lamenting  the 
 loss  of  her  son.    "  Behold,''  he  said  to  her,  "he  is  with  you;" 
 and  when  she  looked,  she  saAV  him  standing  with  her  upon 
 the  same  piece  of  timber.     She  told  this  dream  to  Augustine, 
 who  said  to  her,  "  The  meaning  is,  that  you  will  become  what 
 "  I  am."     But  she  replied  without  hesitation,  "  No  !     For  it 
 "  was  not  said.  Thou  shalt  he  where  he  is,  but  he  shall  be  where 
 "  thou  art."     And  from  that  time  she  lived  and  eat  with  him 
 as  formerly. 
 V.  12.       She  then  applied  to  a  holy  Bishop,  and  besought  him  to 
 speak  with  her  son.     The  Bishop  replied :    "  He  is  as  yet 
 "  unteachable,  and  much  puff'ed  up  with  that  heresy  which  is 
 "  new  to  him.     Let  him  alone,  and  be  satisfied  Avith  praying 
 "  for  him ;  he  will  then  find  out,  by  reading,  what  this  error 
 
nooK  xvm.]       ECCLESIASTICAL  HISTOUY.  109 
 
 "  is.  I  wlio  spe.'ik  to  you  Avas  in  my  infancy  put  into  tlic  A.  D.  3f6. 
 "  liands  of  the  Manichccs  l)y  m}^  mother,  wliom  tliey  had 
 "  seduced ;  I  have  not  only  read,  l)ut  transcril)ed  nearly  all 
 "  their  books ;  and  I  was,  without  jvny  argument  or  proof 
 "  from  any  one,  undeceived."  St.  Monnica  uould  not  be 
 persiiiided  by  the  words  of  the  holy  Bishop,  and  as  she  con- 
 tinued, Avith  abundance  of  tcjirs,  to  press  him  to  speak  with 
 her  son,  the  Bishop  replied,  with  some  displeasure,  "  Go  your 
 "way,  it  is  impossible  that  the  son  of  these  tears  should 
 "  perish ;"  which  she  accepted  as  an  oracle  from  heaven. 
 However,  her  son  continued  nine  years  a  Manichee,  namely.  Confess.  4. 
 from  nineteen  to  twenty-eight  years  of  age. 
 
 He  kept  a  concubine,  but  Avas  faitliful  to  her,  as  tliough  Confess.  4. 
 she  had  been  his  lawful  wife.     Having  finished  his  studies,  i'..>si(i.  Ait. 
 he  taught  grammar  in  his  OAvn  city  Thagastc,  and  afterwards 
 rhetoric.     A  Avizard  offered  to  make  him  win  the  prize  in  a 
 poetical  contest,  to  effect  Avhich  he  Avould  sacrifice  certain 
 animals,  but  Augustine  rejected  the  proposal  Avith  horror, 
 refusing  to  haA^e  any  intercom'se  Avith  the  CA-il  spirits.     How- 
 ever he  did  not  scruple  to  consult  astrologers ',  and  to  read  '  [Maihe- 
 their  books.     But  he  Avas  persuaded  to  give  it  up  by  an  acute  Q^),fess.  4. 
 and  Avise   old  man   named  Vindicianus,  a  famous  physician,  ^-  '^-  ^"'^  '^■ 
 Avho  kncAv  by  experience  the  vanity  of  such  kind  of  studies. 
 Augustine  had  at  that  time  an  intimate  friend,  Avhom  he  had  4.  c.  4. 
 misled  into  the  heresy  of  the  ]\Ianichces ;  for  he  took  much 
 pains  in  seducing  others.      This  friend  fell  sick,  and  con- 
 tinued senseless  a  long  time,  and,  as  his  life  Avas  despaired  of, 
 he  Avas  baptized.   AVhcn  he  came  to  himself,  Augustine  made 
 a  jest  of  the  baptism  Avhich  he  had  rcceiA'cd  in  that  condition", 
 but  the  sick  man  rejected  his  discourse  Avith  horror,  and  died 
 a  fcAv  days  after,  faithful  unto  grace.     Augustine  Avas  about  4.  r.  1,),  u. 
 twenty-six  years  of  age  Avhen  he  AATotc  tAvo  or  three  books 
 cowcQYwmy^TJu'Becomiiu/and thcBvautifiil'^ ;  but  thisworkis  lost.  [»no  \\\\- 
 
 He  began  to  be  disgusted  Avith  the  fables  told  by  the  Vj!^!!)!] 
 Manichees,  especially  concerning  the  system  of  the  a\ orld,  l. 
 the  nature  of  the  heavenly  bodies  and  the  elements.  This  kind  i„.comc8 
 
 ilis>;iistcd 
 "   From  tlic  idea  which  tlic  Manichees      "in   water  contributes  noihiuj;    to   the  "'"'._'*' 
 had  that    lualtvr   was   essentially   evil,       "salvation  of  any,  nor  do  they  think  '♦'•'"'"-■'ices. 
 they  would  naturally  reject  Holy  Bap-       "  that  any  of  those  whom  they  deceive 
 tism,  of  which  tlie   necessary  outward      "should   ho   baptized."       S.    Aug.   de 
 l)art  is  water.  "  They  hold  that  Baptism       Ila^res. 
 
110  ECCLESIASTICAL  HISTORY.       [book  xvin. 
 
 A.  P.  386.  of  knowledge,  said  he,  is  not  essential  to  religion ;  but  it  is 
 Confess.  5.  essential  not  to  lie,  and  not  to  boast  of  knowinsr  what  we 
 
 c.  3. 
 
 know  not ;  especially  when  we  would  be  thought  like  Manes 
 
 c.  3.  §  6.  to  be  guided  by  the  Holy  Ghost.     He  liked  much  better  the 
 
 accounts  which  the  mathematicians  and  natural  philosophers 
 
 assigned  for  the  eclipses,  solstices,  and  the  course  of  the  stars. 
 
 c.  3.  There  was  a  Manichasan  Bishop  named  Faustus,  much 
 boasted  of  by  those  of  his  sect,  as  a  wonderful  man,  and 
 perfectly  skilled  in  the  sciences.  After  long  expectation  he 
 came  at  length  to  Carthage,  where  Augustine  was  teaching 
 
 c.  6.  rhetoric.  Augustine  found  him  to  be  a  very  plausible  man,  and 
 a  good  speaker,  but  who  in  the  end  said  nothing  more  than 
 the  rest  of  the  Manichees ;  he  only  explained  it  with  greater 
 facility  and  more  gracefully.  Augustine  v/anted  something 
 more,  and  was  of  too  solid  a  mind  to  be  contented  with 
 externals.  All  the  knowledge  of  Faustus  consisted  in  having 
 read  some  of  Cicero^s  orations,  a  very  little  of  Seneca,  some 
 of  the  poets,  and  the  Latin  writings  of  the  Manichees.  But 
 when  Augustine  was  for  examining  deeply  with  him  the 
 difficulties  which  he  found  in  explaining  the  course  of  the 
 sun,  the  moon,  and  other  heavenly  bodies,  Faustus  freely 
 owned  to  him  that  he  had  not  studied  these  questions. 
 Augustine,  perceiving  how  little  satisfaction  he  received  from 
 the  most  famous  doctor  of  the  Manichees,  was  entirely  dis- 
 gusted with  them,  being  then  twenty-nine  years  of  age.     At 
 
 c.  8.  that  time  he  was  persuaded  to  go  and  teach  at  Rome,  where 
 scholars  were  under  better  discipline  than  at  Carthage. 
 Accordingly  he  embarked  against  his  mother's  inclinations, 
 and  deceived  her  under  the  pretence  of  accompanying  a 
 friend,  and  remaining  on  board  with  him  till  a  fair  wind 
 
 c.  9.  should  enable  him  to  set  sail.  On  his  arrival  at  Eome  he 
 fell  sick  of  a  fever,  Avhich  reduced  him  to  the  utmost  ex- 
 c.  10.  tremity,  but  he  did  not  ask  to  be  baptized.  He  lodged  at 
 the  house  of  a  Manichee,  and  he  continued  to  associate  with 
 that  sect,  being  held  by  the  bond  of  friendship.  But  he  had 
 no  longer  any  hopes  of  finding  the  truth  amongst  them, 
 neither  did  he  think  of  seeking  it  in  the  Catholic  Church,  so 
 great  was  his  prejudice  against  her  doctrine.  He  then  began 
 to  think  that  the  Academics  who  doubted  of  every  thing 
 might  well  be  the  wisest  men ;  and  he  reproved  his  host  for 
 
BOOK  xviii.]       ECCLESIASTI(\\L  HISTORY.  Ill 
 
 p:iviii<;  sucli  implicit  credit  to  the  fii])lc3  of  tljc  Mniiicliccs.  A.  n.  .^?(;. 
 Ill  tlic  menu  time  the  city  of  Milan  sent  to  Symmachus  the  c-  i^- 
 Prajfect  of  Home  for  a  professor  of  rhetoric ;    and  by  the 
 interest  of  the  ]\Ianichees,    Anj>;ustine  obtained   the  place, 
 after  liaving  given  a  proof  of  his  ability  by  an  oration.    Thus 
 he  came  to  Milan  in  381,  being  thirty  years  old. 
 
 St.  Ambrose  received  him  uith  fatherly  kindness,  which       l^f- 
 from  the  first  won  his  afl'ection ;   and  Augustine  diligently  at  .Milan, 
 attended  his  sermons,  merely  for  the  sake  of  the  beauty  of 
 his  style,   and  in  order  to  discover  whether  his  eloquence 
 answered  his  reputation.   He  found  what  he  said  less  allui'ing 
 than    the    discourses    of  Faustus,   but   more  judicious   and 
 infinitely  more  soUd.     lie  at  first  paid  no  attention  to  the  <•  '•*• 
 subjects  of  St.  Ambrose's  discourses;    but  however  he  was 
 insensibly  aftected  with  them  A\hether  he  Avould  or  not,  and 
 saw  that  the  CathoHc  doctrine  had  at  least  something  to  be 
 said  for  it.     He  resolved  entirely  to  forsake  the  ]\Iaiiichees, 
 and  to  remain  in  the  rank  of  a  C'atechumen,  as  he  then  was, 
 in  that  Church  which  his  parents  had  recommended  to  him, 
 i.  e.  in  the  Catholic  Church,  until  the  truth  apj)eared  more 
 plainly  to  him.      St.  Monnica  had  come  in  search  of  him,  Confc.^'?.  6. 
 M  ith  so  much  faith,  that  as  she  crossed  the  sea  she  even  com-  • " 
 fortcd  the  seamen  in  the  greatest  dangers,  by  the  assurance 
 ■which  God  had  given  her,  that  she  should  come  to  her  son. 
 "When  he  told  her  he  was  no  longer  a  Manichee,  but  that  he 
 was  not   yet  a  Catholic,  she  was    not  at  all  surprised,  but 
 calmly  answered  him,  that  she  was  confident  tliat  she  should 
 sec  him  a  Catholic  behevcr  before  she  departed  this  hfe.     In 
 the  mean  time  she  continued  her  prayers,  aiul  attended  the 
 sermons  of  St.  Ambrose,  Avhom  she  loved  as  if  he  had  been 
 an  Angel  of  God,  knowing  that  he  had  brought  her  son  to 
 this  doul)tful  state,  which  would  be  the  crisis  of  his  distemper. 
 As  in  Africa  she  used  to  cam'  Anne  and  certain  cakes  to  the  c.  2.  [romp, 
 churches  of  the  martyrs,  and  once  wished  to  do  the  same  at  h.  27.  and 
 ;Milan,  the  porter  of  the  chm-ch  hindered  her,  and  told  her  ai}'AuroiV 
 that  the  Bishop  had  forbidden  it.     She  immediately  obeyed, 
 without  being  zealous  for  her  own  practice.       St.  Ambrose 
 had  abolished  these  meals  in  the  churches;  because  instead  '  [Feasts, if 
 of  the  ancient  sober  and  modest  af/ap(c\  they  were  now  only  st.jiufev. 
 occasions  of  intemperance.  However  he  esteemed  St. Monnica  l~^.,^r"'!f!r 
 
 20—22.] 
 
112  ECCLESIASTICAL  HISTORY.       [book  xviii. 
 
 A.  P.  386.  for  her  piety  and  good  works,  and  frequently  congratulated 
 
 Confess.  9.  gt.  Augustinc  for  having  such  a  mother :  for  her  whole  life 
 
 c.  13.  8,  9.  *=  .  ®  ... 
 
 6.  c.  9.  Lib.  had  been  vu'tuous.     She  was  born  in   a  Christian  family, 
 
 (1g  OrdinG 
 
 i.c.xi.  to.i.  where  she  had  been  well  educated.  She  was  perfectly 
 p.  327.  obedient  to  her  husband,  bearing  with  his  irregularities  and 
 passions,  with  such  patience  as  might  give  example  to  other 
 women,  and  she  gained  her  husband  to  the  faith  of  Christ 
 towards  the  end  of  his  life.  She  had  a  particular  talent  in 
 conciliating  enemies;  and  ever  since  her  widowhood  she 
 gave  herself  up  entirely  to  works  of  piety;  she  bestowed 
 abundance  in  alms,  served  the  poor,  and  no  day  intermitted 
 the  oblation  at  the  altar :  came  to  church  t"vvice  every  day, 
 in  the  morning  and  evening,  to  hear  the  word  of  God,  and 
 offer  her  prayers,  to  which  her  whole  life  was  devoted.  She 
 was  very  fond  of  the  Holy  Scripture ;  God  communicated 
 Himself  to  her  by  visions  and  revelations,  and  she  knew 
 Confess.  6.  how  to  distinguish  them  from  dreams  and  common  thoughts; 
 such  was  St.  Monnica,  according  to  St.  Augustine. 
 
 He  thought  St.  Ambrose  very  happy  as  to  the  world, 
 seeing  him  honoured  by  persons  of  the  greatest  consideration. 
 But  he  could  not  get  an  opportunity  of  conversing  with 
 •  him,  as  he  could  have  wished,  on  account  of  the  great  crowds 
 who  came  to  him,  upon  various  accounts,  and  he  did  not 
 ventm'e  to  interrupt  him  during  the  time  which  the  holy 
 Bishop  spent  in  reading.  "  Frequently,"  he  says,  "avIicu  we 
 "  had  come  to  liis  house,  (for  it  was  not  usual  to  hinder  any 
 "  person  from  coming  in,  or  to  announce  him,)  we  saw  him 
 "  reading  to  himself;  and  after  having  sat  a  considerable  time 
 "  in  silence,  we  withdrew,  supposing  that  he  would  be  loath 
 '^  to  be  interrupted  in  the  short  space  which  he  had  to  recruit 
 *'  his  spiiits  and  his  voice.  I  heard  him  preach  to  the  people 
 "  every  Sunday ;  I  conceived  more  and  more,  that  the 
 "  calumnies,  with  which  imjaostors  attacked  the  sacred 
 "  writings,  might  be  dissipated,  and  I  began  to  perceive  the 
 "  necessity  of  authority  and  faith." 
 
 He  had  with  him  two  intimate  friends,  Alypius  and 
 Nebridius.  Alypius  was  born  as  ^ve\\  as  himself  at  Thagaste, 
 where  his  parents  were  people  of  the  highest  rank.  He  was 
 younger  than  Augustine,  whose  disciple  he  had  been  at 
 Thagaste,  and  Carthage.     He  came  to  Rome  to  studv  law, 
 
«ooK  XV....]       ECCLESIASTICAI.  HISTORY.  n.3 
 
 :xm\   wus    .-iftcrwards  assessor  to   the  Count   of  the   lliiliiui  a.  D.  386. 
 ti-c^asiirv".     "When  Augustine  came  to  Home,  Alypius  went 
 with  him  from  thenrc  to  ]\Iilan,  not  bein^'  able  to  leave  him; 
 nnd   continued   to   perform   the  same  oHice   of  assessor  or  c  lo. 
 counsellor  to    other   mapstratcs  with  ^-eat  intep'ity;    Nc- 
 bridius    came   from    the    ncii,'hl)omh(K)d    of    Carthage,    and 
 had  left  his  country,  his  raotlicr,  and  an  excellent  estate  which 
 he  possessed,  in  order  to  come  to  iMilan  and  live  with  Au- 
 gustine, and   search   after  the  truth,  which  was  the   most 
 earnest  desire  of  these  three  friends.     Thoy  even  resolved  to  o.  u. 
 make  one  household,  and  there  w(>re  about  ten  persons  who 
 were  capaljlc  of  putting  this  design  into  execution  ;  some  of 
 whom    were    very   rich,    particularly    Romanianus,    another 
 citizen  of  Thagaste,  and  a  relation  to  Alypius,  whom  his 
 allairs  had  brought  to  coui't.    Augustine  looked  upon  him 
 as  his  patron  ;  he  had  assisted  him  in  his  youth  to  support  n.  contra^ 
 the  expence  of  his  education,  particularly  after  the  death  of  2M.,.i. ,.. 
 his  father,  and  had  afterwards  helped  him  in  all  his  attan's, 
 both  with  his  wealth  and  his  counsel.     But  this  design  of 
 living  in  common  was  broken  off,  because  some  of  them  had 
 wi\es   already,  and  others  intended  to  marry;  and  it  was 
 thought  that'  this  kind  of  society  would  not  then  be  agree- 
 able.^  Augustine  was  one  of  those  who  intended  to  marry ;  o.  12,  n. 
 his  motheiMiad  fowul  out  a  proper  person  for  him;  but  she 
 was  so  young  that  he  was  obliged  to  wait  two  years.     In  the 
 mean  time  his  concubine  had  left  him,  and  returned  into 
 Africa,  making  a  vow  of  continence  for  the  rest  of  her  life, 
 and  leaving  him  a  son,  whom  he    named  Adeodatus,  i.  c. 
 given  of  God.     He  took  another  concubine  for  the  short  time 
 that  intervened  till  his  marriage,  such  a  slave  was  he  to  that  c.  IG. 
 evil  habit.     On  the  fir.st  of  January  38.5,  he  spoke  a  pane-  ^^r^f 
 Tvvic  for  the  ConsiU  Bauto,  who  on  that  day  entered  upon  ,.  2:,  ...  9 
 his  office.     At  that  time  being  thirty-one  years  old,  he  began  i'-  -'  '•    -J 
 to  reject  corporeal  images,  to  which  he  had  been  accnsto.ned  ne^Vi.a^^ 
 bv  the  Alanichecs,  and  to  form  juster  notions  of  God,  of  the  ,„.,.  ,,.2W. 
 spiritual  nature,  and  of  the  origin  of  evil.     But  he  did  not  Co.,A.s. 
 
 «  Tl>e  Lord  Uv^h  Treasurer  of  the  Treasurer  of  Italy.     The  „..,r....or  was 
 
 Western  Kn  pire  was  ealled  Co,„es  .a-  enM>l.>vc<l  in  arrauR.nR  the  prorort.o  s 
 
 rraruTLarJtiou,,,,,.      His  jurisdie.ion  iu  which  the  tax-payers  severall     c  " - 
 
 w"  diviS  into   six   provinces,    over  trlhu.ed  .owar.lr  the  whole  sum  les.cd. 
 
 cacli  of  wliieli  was  a  treasurer  subordi-  Sec  Du  Cange. 
 natc    to  him.     One    of  these  was  the 
 
114  ECCLESIASTICAL  HISTORY.        [book  xviii. 
 
 A.  P.  586.  yet  comprehend  the  Incarnation,  looking  upon  Christ  only  as 
 a  man  of  excellent  wisdom ;  however  he  was  already  fond  of 
 Confess.      the  Holy  Scripture,  particularly  of  St.  Paul.    In  this  state  he 
 '  "■     addressed  himself  to  the  Priest  Simplicianus,  who  from  his 
 youth  to  a  very  advanced  age  had  lived  in  a  state  of  piety. 
 He  had  instructed  St.  Ambrose,  who  loved  him  like  a  father. 
 Augustine  gave  him  an  account  of  the  whole  course  of  his 
 errors,  and  told  him  that  he  had  read  some  of  the  books  of 
 the  Platonists  which  the  rhetorician  Victorinus  had  translated 
 into  Latin y.     Simphcianus  told  him,  that  it  was  well  that  he 
 had  not  met  with  the  writings  of  other  philosophers  which 
 were  veiy  seducing,  whereas  these  eveiy  where  give  intima- 
 tions of  God  and  His  Word.    He  gave  him  an  account  of  the 
 Floury,        convcrsion  of  Victorinus,  to  which  he  had  himself  greatly  con- 
 di°(i  '^      tributed.  Augustine  was  sensibly  touched -with  it,  and  earnestly 
 desired  to  imitate  him,  not  only  by  receiving  Baptism,  but 
 by  renouncing,  hke  him,  his  office  of  Pi'ofessor  of  Rhetoric. 
 Lii.  One  day  being  at  his  lodging  with  Alypius,  an  AMcan 
 
 of  St.  Au-  named  Pontinianus,  who  held  a  considerable  place  at  court, 
 gustine.  came  to  them.  Wlien  they  sat  down  to  discourse  together, 
 Pontinianus  perceived  a  book  upon  the  table  which  stood 
 before  them ;  he  opened  it,  and  found  it  to  be  St.  Paul.  He 
 was  astonished  to  find  that  book  there  alone,  instead  of 
 books  of  literature ;  he  looked  at  Augustine  with  a  smile 
 mixed  with  surprise  and  joy;  for  he  was  a  Christian,  and 
 offered  frequent  and  continued  prayers,  prostrating  himself 
 before  God,  in  the  church.  Augustine  having  told  him  that 
 he  bestowed  very  great  pains  on  the  Scriptures,  the  conversa- 
 tion fell  upon  St.  Anthony,  whose  life  Pontinianus  related,  as 
 being  very  well  known  amongst  the  faithful.  Augustine  and 
 Alypius  had  never  heard  of  him ;  they  were  siirprised  to  hear 
 such  wonders,  and  of  so  late  a  date  ;  and  Pontinianus  was  no 
 less  astonished  that  they  had  till  then  been  ignorant  of  it. 
 He  told  them  of  the  great  number  of  Monasteries  which  filled 
 the  deserts,  and  of  which  they  had  not  the  least  knowledge. 
 
 "^  C.  Marius  Victorinus  was  an  Afri-  as  instructors  of  any  kind,  gave  up  his 
 can  professor  of  Rhetoric  at  Rome.  He  school  of  Oratory.  He  defended  the 
 made  public  profession  of  Christianity  in  Faith  against  Arianism  in  a  diy,  logical 
 hisoldage  (Hieron  Chron.  an.  355.)  and  form  (Hier.  de  Scr.  Ecc.  c.  101.)  and 
 when  Julian  forbade  (conf  ch.  32.  See  wrote  on  St.  Paul's  Epistle  to  the  Gala- 
 Confess.  8.  c.  5.)  the  Christians'  acting  tians.     Ejusd.  Praef  in  Gal.  Tom.  iv. 
 
I.OOK  xvn..]         ECCLESIASTICAL  HISTORY.  ll.-J 
 
 They  {lid  not  so  nnicli  as  know  tliat  there  was  one  nncU'r  the  A.  D.  3-*ts. 
 
 direction  of  St.  Ambrose,   withont   tlic  walls  of  the  city  of 
 
 Milan  M-hcre  tlicy  lived.     At  lenj,^th  Pontinianns  gave  them 
 
 an  account  of  the  conversion  of  two  of  the  Emperor's  officers, 
 
 who  as  they  were  Malking  with  him  at  Treves,  found  the  life 
 
 of  St.  Anthony  amongst  certain  ^Monks,  and  were  so  aifceted 
 
 with  it,  that  they  innnediatcly  embraced  a  monastic  life. 
 
 Augustine  was  deeply  affected  ])y  this  discourse.     It  was  r.  7. 
 twelve  years  since  the  reading  of  Cicero's  Ilortensius  had 
 excited  him  to  the  study  of  wisdom.     lie  had  sought  for  the 
 truth,  and  he  had  found  it;  he  only  wanted  to  come  to  a 
 determination,  and  he  had  no  longer  any  excuse.     Ponti-  <-•  9- 
 nianus  l)eing  gone,  Augustine  rose  up,  and  addressing  himself 
 to  AhT)ius,  he  said  to  him  very  earnestly,  with  his  countenance 
 entirely  altered,  and  with  an  extraordinary  tone  of  voice : 
 "AVhat  ails  us?     AVhat    is   this?     The  unlearned  start  up 
 "  and  take  Heaven  by  force,  and  we  with  our  learning,  and 
 "without  heart,  lo,  where  we  wallow  in    flesh  and  blood! 
 "  Are  we  ashamed  to  follow?     Is  it  not  more  shameful  to  be 
 "  unable  even  to  follow?"  AhT)ius  gazed  upon  him  in  silence, 
 astonished  at  the  change,  and  followed  him  step  by  step  into 
 the  garden,  whither  the  emotion  imder  which  he  lay  carried 
 him.     They  sat  down  at  as  great  a  distance  as  they  could 
 from  the  house.     Augustine  groaned  Avith  indignation  that 
 he  could  not  resolve  upon  what  seemed  only  to  depend  upon 
 his  will;    he   tore   his   hair,  he  beat   his  forehead,  and  he 
 clasped  his  knee  with  his  hands  clasped  together.     Alypius 
 did  not  leave  him,  but  waited  in  silence  the  event  of  this 
 extraordinary  agitation.     Augustine,  constrained  to  give  vent  c.  12. 
 to  his  grief  by  cries  and  tears,  rose  up  to  seek  retinMucnt, 
 and  leaving  Alypius  in  the  place  where  they  had  sat,  he  lay 
 down  under  a  fig-tree,  where,  unable  to  contain  himself  any 
 longer,  he  shed  torrents  of  tears,  and  cried  out :  "  AVhen,  O 
 "Lord,  when  will    Thine    anger   cease?     ^Vhy  to-morrow? 
 "why    not    now?"     Then    he    heard    from   a   neighbouring 
 house  as  it  were  the  voice  of  a  cliild,  which,  singing,  often 
 repeated  these  words  in  T.atin  :  "Take  up  and  read;  take  up 
 "and  read'."     Ilis  countenance  then  changed,  and  he  f*®"" '.[T^,^!^Jte*] 
 sidered  veiy  attentively  whether  children  used  to  sing  thus 
 in  anv  kind  of  play,  but  he  did  not  remember  ever  having 
 
 1  2 
 
116  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A.  D.  3H6.  heard   the    Uke.     Upon    this    lie    refrained   his   tears,    and 
 tliought  tliat  God  had   admonished  him  to  open  the  book, 
 and  to  read  the  first  passage  he  should  find,  recollecting  that 
 St.  Anthony  had  been  converted  during  the  reading  of  the 
 '[So. S.Mat.  Gospel'.     He  returned  therefore  with  all  speed  to  the  place 
 .s'lthan.    where  Alypius  was  sitting ;  he  took  up  the  volume  of  St.  Paul 
 Vit.  2.]        which  he  had  left  there ;  he  opened  it,  and  read  in  silence  the 
 Rom.i3. 13,  first  passage  on  which  his  eyes  fell.     It  was  this :    Not  in 
 rioti?iff  and  drunkenness,  not  in  chambering  and  wantonness, 
 not  in  strife  and  envyimj :  but  put  ye  on  the  Lord  Jesus  Christ, 
 and  make  not  provision  for  the  flesh  to  fuJfil  the  lusts  thereof. 
 He  read  no  farther ;  for  immediately  all  his  doubts  vanished. 
 He  shut  the  book  after  marking  the  place,  and  with  a 
 calmed  countenance  told  the  matter  to  Alypius.     He  desired 
 to  see  the  passage,  and  made  Augustine  take  notice  of  what 
 Rom.  14. 1.  followed:  "Him  that  is  weak  in  the  faith  receive;"  applying 
 the  words  to  himself.     They  then  came  in  and  told  this  good 
 news  to  St.  Monnica,  who  was  transported  with  joy.    Augus- 
 tine resolved  at  the  same  time  to  renounce  marriage  and  all 
 worldly  expectations,  and  first  of  all  to  quit  his  school  where  he 
 taught  rhetoric.     But  he  desired  to  do  it  without  being  taken 
 notice  of,  and  as  there  wanted  but  about  three  weeks  to  the 
 vacation  which  was    allowed   for   the   vintage,   he    deferred 
 declaring   his   intention  until   that   time.     He  had    also    a 
 plausible  pretext  to  the  world,  for  he  had  felt  a  pain  in  his 
 chest  that  very  simimer,  so  that  he  woidd  have  been  forced 
 to  quit  his  profession,  or  at  least  to  leave  it  off"  for  a  time. 
 Liii.  When  he  was  at  liberty  he  retired  into  the  country,  to  a 
 
 works  of  St.  place  called  Cassiciacum,  to  the  house  of  a  friend  whose  name 
 Augustine.  ^^^  Vcrecuudus ',  a  citizen  of  Milan,  and  professor  of  grammar, 
 c.  6.  and  9!  Augustiiic    retired    thither   Avith    his    mother,    his    brother 
 ^'  ^'  ^"        Na-sigius,  his  son   Adeodatus,  Alypius  and  Nebridius,   and 
 two  young  men  his  disciples,  named  Trygetius  and  Licentius, 
 the  latter  of  whom  was  the  son  of  Romanianus.     During  this 
 retreat   he    composed    his    first    works,    which    are   written 
 in  a  very  polished  stjde,  but  they  still  savoiu'ed,  as  he  him- 
 '  Retract.     Self  owus,  of  the  vanity  of  the  school.     The  first  is  Against 
 [to. i.'p?'3.^  tJi^^  Academics'^,  who  affirmed  that  every  thing  is  obscure  and 
 '  [Cic.  de    doubtful,  and  that  a  wise  man  ought  to  affirm  nothing  as 
 i.'c!  5.]    "   sure  and  certain^;  so  that  many  being  persuPtded  by  their 
 
BOOK  xviii]         ECCLESIASTICAL  HISTORY.  117 
 
 <ir<;nnuMils,  dc^spaiivd  of  ever  liudin,^  out  the  trutli.      St.  An-  a.  D.  3h>. 
 
 iCiistine  liiiiKselt"  had  heeu  moved  l)y  them,  and  he;  eoiiij)osed  Conira 
 
 this  treatise  eliiefly  to  fortilV  liimselC  aj^aiu.^it  this  error.     Tlie  Lio.i.ji.ijyj.] 
 
 second  work   is  liis  treatise  On  a  Ilapjnj  Life,  consisting  of  a 
 
 conversation  with  wliicli  he  entertained  the  coni[)any  as  with  !)<•  Hcita 
 
 a  spiritual   feast  on  liis    birth-day,  tlie  13th  of  November,  [i„.'i.p..],\(,.| 
 
 and  the  two  following  days.     The  subject  is  to  sliew  tluit  a 
 
 happy  life  is  only  to  be  found  in  the  perfect  knowledge  of  Rciract.  i. 
 
 Ciod.     The  third  '  work  is  his  treatise  On  Order,  iu  which  he  ^'  ^' 
 
 •  1         1  1  •  11         1  1         n    f  •      ^  ii)iti. «'.  a. 
 
 considers  the  grand  question,  whetlier  the  order  ot    divme 
 
 Providence  comprehends  all  things  both  good  and  evil ;  but 
 perceiving  that  Avhat  he  treated  of  Avas  too  sublime  for  those 
 to  Avhom  he  spoke,  he  confined  himself  to  discourse  of  the 
 order  of  our  studies  '\     The  fourtli  book  is  his  Soliloquies^,  in  "OrOrdine, 
 which    St.  Augustine    converses  with  his  reason  as  with    a "'   ' 
 second  person.     In  the  first  book  he  enquires  what  sort  of  >•  f-  -i- 
 person  he  ought  to  be  who  desii'es  to  acquire  wisdom ;  and 
 pro\es  in  the  conclusion  that  whatever  things  truly  arc,  are  im-  [vn  <\udi 
 mortal.     In  the  second  book  he  treats  of  the  immortality  of  ip.;n,or'taiia 
 the  soul,  but  this  piece  remained  imperfect.      These  are  the  ''^*''-^ 
 A)ur  treatises  which  St.  Augustine  composed  at  Cassiciacum 
 during  his  retreat  towards  the  end  of  the  year  386. 
 
 The  three  first  are  the  result  of  the  learned  conversations 
 which  he  had  with  his  friends,  and  which  he  caused  to  be  ('••"tra 
 taken  down  in  notes  at  the  time  they  were  spoken,  that  he  \.%a. 
 might  afterwards  preserve  what  he  thought  proper.    We  here 
 find  a  long  account  of  the  free  and  cheerful  manner  in  which 
 they  lived  together.     Trygetius  and  Licentius,  who  were  the 
 youngest  among  them,  continued  their  studies  in  literature, 
 and  St.  Augustine  explained  to  them  every  day  after  supper, 
 half  of  a  book  of  Virgil.     Licentius  followed  his  inclination  Ueoriiinc, 
 for  poetry',  and  made  verses  upon  the  story  of  Pyramus  and  f.nit..\ca<). 
 Thisbe,  while  St.  Augustine  laboiu'cd  to  disengage  him  gently    '  ^.'  **' 
 from  these  trifles.    When  it  was  fine  weather  they  discour.scd  andiii.r.i.' 
 as  they  sat  in  a  meadow;  when  the  weather  Avas  bad*  they  ^.\  ^'y 
 shut  themselves  up  in  the  bathing-room.     In  these  con vcr- *  [ibid. c.y. 
 sations  they  were  not  forward  to  answer,  but  they  often  con- 
 sidered a  long  time  what   answer  to  give,  and  when   they 
 thought  they  had  gone  too  far  they  readily  retracted.     For 
 these  were  not  vain  disputes  in  order  to  shew  their  wit,  but 
 
118  ECCLESIASTICAL  HISTORY.         [book  xvui. 
 
 A.  P.  S87.  enquiries  into  the  truth.     On  one  occasion  Tiygetius'  being 
 
 'DeOrd.i.  mistaken,  would  not  have  what  he  had  said  written  down, 
 c.  10.  ....  ...  . 
 
 but  Licentius  insisted  upon  its  being  written.     St.  Augustine 
 
 earnestly  reproved  him  for  this  childish  emulation;  and  as 
 
 Trygetius  laughed  in  his  tm'n  at  the  confusion  of  the  other, 
 
 he  gave  them  both  a  severe  reprimand,  and  concluded  by 
 
 imploring  them  with  tears  to  strive  seriously  after  virtue  in 
 
 return   for   the    care  which   he    took   in   instructing  them. 
 
 St.  Monnica  was  present  at  most  of  these  conversations,  for 
 
 she  easily  comprehended  whatever  related  to  morality  and 
 
 religion,  how  sublime  soever.     St.  Augustine  spent  near  half 
 
 »De  Ord.i.  the  night^  in  meditating  upon  these  important  truths;  and  in 
 
 3 "   .'      '     the  morning  prayed  ^  long  and  earnestly  Avith  tears  * ;  he  was 
 
 §  22.  greatly  affected  with  reading  the  Psalms  *. 
 
 *  c.io.§29.       rpjj^g  vacation  being  over,  he  gave  notice^  to  the  citizens  of 
 9.  c.  4.        Milan  to  provide  themselves  with  another  Professor  of  Oratory. 
 
 *  c.  5.  §  13.  He  -wrote  to  St.  Ambrose,  giving  him  an  account  of  his  former 
 
 irregularities  and  his  present  desires,  entreating  him  to  give 
 him  directions  what  part  of  the  Scripture  he  should  read,  in 
 order  to  prepare  himself  for  Baptism.     St.  Ambrose  recom- 
 mended the  Prophet  Isaiah,  but  St.  Augustine  not  being  able 
 to  comprehend  what  he  first  met  with,  put  off  the  reading  it 
 '  [in  Domi-  till  he  was  more  used  to  the  style  of  the  Scriptm'es^     When 
 nuioS^'       t^6  time  came  when  he  Avas  to  enter  his  name  among  the 
 c.  6.  §  14.    candidates  for  Baptism,  in  order  to  prepare  himself,  he  left 
 Retract.      the  couutiy  and  came  to  INIilan,  about  Lent  in  the  year  387. 
 1.  c.  3.        j^  ^yj^g  there  that  he  wrote  his  treatise  on  the  Immortality  of  the 
 [See  to.  1.    Soul,  which  was  nothing  but  a  book  of  memoranda  for  finish- 
 ^'      ■-'      ing  his  Soliloquies.     During  this  time  he  undertook  to  write 
 8  [Disci-     upon  The  Liberal  Sciences^,  viz.  grammar,  music,  logic, rhetoric, 
 ^,4"T]'c.6.  geometry,  arithmetic,  and  philosophy.     He  finished  his  trea- 
 tise upon  Grammar,  and  afterwards  lost  it ;  he  composed  Six 
 [to.  1 .  p.    Books  upon  Music,  which  he  did  not  finish  till  two  years  after, 
 443.] c.  11.  ^j^  Africa;  he   only  began  the  rest,  and  of  all  these  pieces 
 only  that  upon  music  is  extant.     His  design  in  all  these 
 works  was  to  raise  the  thoughts  of  his  friends  Avho  applied  them- 
 selves to  these  studies  to  God,  and  to  make  them  ascend  by 
 degrees  from  sensible  to  spiritual  things,  as  is  plain  from  the 
 s  Confess,    sixth  book  of  his  Music.    For  after  his  conversion  he  devoted 
 andc.6.  '"  ^^  liis  studies  to  the  service  of  God.     Alypius"  likewise  pre- 
 
BOOK  XVIII.]        ECCLESIASTICAL  HISTORY.  119 
 
 pared  for  Baptism  by  a  sincere  sclf-luimiliatioii,  and  hy  an  A.  D.  887. 
 
 extraordinary  resolntion  in  briiiirini;  his  Ixxly  nndcr  sidjjce- 
 
 tion,  to  snch  a  degree  as  to  go  barefoot  during  the  winter  in 
 
 that  part  of  Italy,  a  conntry  peculiarly  cold  to  natives  of 
 
 Africa. 
 
 At  length  St.  Augustine  Avas  ba])tized'  by  St.  Ambrose,       i-iv. 
 
 with  his  friend  Alypius  and  his  son  Adeodatus,  mIio  was  then  brow'* 
 
 al)out  fifteen  years  of  age.     They  were  baptized  on  Easter  ^^7vst'Jrie*s" 
 
 eve,  which  in  this  year,  387,  fell  on  the  seventh'  of  the  calends  '  ( onfess. 
 
 of  May,  i.  e.  on  the  twenty-fifth  of  April,  as  was  determined  ,'  *"   '  ,, 
 
 by  St.  Ambrose,  when  consulted  by  the  IMshops  of  the  pro-  2.).  S  la. 
 
 vinee  of  /Emilia.      It  is  thought   that   upon    this    occasion  ^' 
 
 St.  Am])rose  composed  his  book  On  Mysteries,  or  those  who 
 
 are  initiated  into  them,  for  the  instruction  of  those  who  were 
 
 newly  baptized.     It  had  been  preceded  during  Lent  with  the  s.  Amhr. 
 
 moral  instructions  which  he  daily  gave  them,  upon  the  li\es  J.*"!' z^*'" 
 
 of  the  patriarchs  and  on  the  Proverbs.     This  shews  that  the 
 
 Book   of  Genesis  and  the  Proverbs  of  Solomon  were  then 
 
 read  in  Milan  at  the  Evening  Service,  as  it  is  still  the  custom  Tiiod. 
 
 of  the  Greeks.     Several  works  of  St.  Ambrose  w  ere  taken  ^^hcci  v. 
 
 from  these  sermons  upon  Genesis:  t\\c  Hexa'emeron  and  thef:.l^V'.^ 
 ^  \  1(1.  Ad- 
 
 following  books,  particularly  those  on  Abraham,  Isaac,  Jacob,  "loiiii.  i" 
 
 and  Joseph,  which  with  great  probability  are  referred  to  this  Joseph. 
 
 year,  387,  though  it  is  not  to  be  doubted  but  that  during  the 
 
 com-se    of  his    office,  he    might    have  treated   of  the  same 
 
 subjects  every  year,  as  the  same  passages  happened  to  be 
 
 read. 
 
 In  the  book  On  Mysteries  St.  Ambrose  explains  to  those 
 
 who  were  newly  baptized,  the  nature  and  ceremonies  of  the 
 
 three  Sacraments  which  they  had  just  received,  viz.  Baptism, 
 
 Confirmation,  and  the  Eucharist.     AVhich  he  could  not  do 
 
 before ;  "  Because,"  says  he,  "  that  w  ould  be  betraying  the  w-  aiv>t. 
 
 "secret  of  the  mvsteries,  rather  than  exiilaining  them."     He  '^'  '' 
 
 then  takes  notice  of  the  chief  ceremonies  of  Baptism ;  first,  vii.  34. 
 
 the  opening  the   ears   of  the  Catechumen,  w  ith   the  words  \  t"^'-  ^"^^ 
 .  I)r<)>f  ex- 
 
 Ephphatha^,  i.e.  be  opened;  then  of  their  being  brought  into  the  plains 
 holy  of  ho  lies  \  i.  e.  the  Baptistery  ;  thou  of  the  i)resence  of  the  Sanctorum 
 Deacon,  Priest,  and  Bishop",  and  of  the  renunciation  of  the  ratHl/h"' 
 devil  and  all  his  works,  the  world  and  its  hixnrv  and  pleasures.  »«c''"-"""l 
 In  renouncing  the  devil,  the  Catechumen  was  to  turn  towards  %idcrtire" 
 
120  ECCLESIASTICAL  HISTORY.        [book  xviii. 
 
 A-  D-  38".  tlie  "West^  as  it  were  to  oppose  liim  to  his  face ;  then  he 
 corporum     tumed  towards  the  East_,  as  it  were  to  behold  Christ'.  St.  Am- 
 
 Jigiiras  sed  t-it 
 
 nii/sterio-  Drose  afterv\'ards  explains  the  benediction  of  the  font,  magni- 
 ^Uanu'^Prce-  fyi^^g  the  mj^stcries  of  water  taken  notice  of  in  the  Lessons 
 aTdUlo-  ^^  ^^^^  ^^^  ^^^^  New  Testament,  which  had  been  read  dm-ing 
 cuhts  es,      Lent,  particularly  on  Holy  Satiu'day,  namely,  the  Creation, 
 
 sicitt  scrip-  ,  "  ' 
 
 turn  est,      the  Deluge,  the  Passing  over  the  Red  Sea,  the  Cloud,  the 
 
 1  0.2?%  7.    waters  of  Marah,  Naaman,  and  the  paralytic  at  Bethesda. 
 
 "  Iconse-      When  the  baptized  persons  came  out  of  the  font^,  they  were 
 
 ran  em.  j     j^j^^jj^^g^j  qj-^  ^|-^g  }iead  * ;  then  their  feet  were  washed,  and  they 
 
 4  c  7  were  clothed  in  white  garments.     Afterwards  they  received 
 
 "  [siq?iacu-  tlic  scaP  and  pledge  of  the  Holy  Spirit,  the  seven  gifts  being 
 
 '""  pronounced,  that  is,   they  received  the  Sacrament  of  Con- 
 
 8.  firmation.     Then  they  walked  towards  the  altar,  sajdng,  as  is 
 
 [p.s.43.(42.  still  the  custom  when  we  approach  it,  "Iivill  ffo  unto  the  altar 
 
 ""  of  the  Lord,  to  God  who  rejoiceth  my  youth.''     They  find  the 
 
 altar  prepared,  and  are  present  at  the  Holy  Sacrifice  for  the 
 
 first  time. 
 
 c.  8.       Here  St.  Ambrose  explains  to  them  the  ancient  types  of 
 
 the  Eucharist ;  viz.  the  offerings  of  Melchisedec,  the  manna, 
 
 c.  9.  and   the  water   flowing  out  of  the  rock.     He  then   adds : 
 
 "You  will  say,  perhaps,   'I  see  something  else,  how  can  I 
 
 " '  be  sure  that  I  receive  the  body  of  Christ  ? '     Let  us  prove 
 
 "then  that  it  is  not  what  natm'e  formed  it,  but  what  the 
 
 ^'  benediction  hath  consecrated  it ;  and  that  the  benediction 
 
 "is  more  powerful  than  nature,  because  by  the  benediction 
 
 "  even  nature  itself  is  changed.^''     He  urges  the  example  of 
 
 the  rod  of  Moses  changed  into  a  serpent,  and  several  other 
 
 §  52.  mu'acles,  and  adds,  "  If  a  human  benediction  availed  so  much 
 
 "  as  to  change  the  natui'c  of  things,  what  do  we  say  of  the 
 
 "  Divine  consecration,  where  the  very  words  of  our  Sa^dour 
 
 "  Himself  operate  ?     The  word  of  Christ,  which  could  make 
 
 "  that  which  was  not  out  of  nothing,  can  it  not  change  things 
 
 "which  are,  into  that  which  they  were  not?"     He  says  that 
 
 [1  Cor.  14.  the  people  answered  Amen  to  the  words  of  consecration,  which 
 
 „       shews  that  it  was  pronounced  aloud.     He  recommends  to  the 
 
 new  believers  to  keep  the  mysteries  secret. 
 
 Lv.  The  five  Mystagogical  Catecheses  of  St.  Cyril  of  Jerusalem 
 
 catecheti!    agree  entirely  with  this  work  of  St.  Ambrose,  and  shew  that 
 
 cou?sS       the  tradition  is  the  same  both  in  the  East  and  West,  for  the 
 
nooK  XVIII.]        ECCLESIASTICAL  HISTORY.  121 
 
 celebration  of  the  Sacraments;  St.  Cyril's  arc  intlccd  some  A.  D.  387. 
 years  older'.    He  speaks  tlius  in  the  first  of  these  instructions  ['written 
 uliich  are  called  Mijslu(jo(jical,  i.  e.  introductory  to  mysteries  :  •m^.\ 
 "  You  first,"  says  he,  "  enter  into  the  porch  of  the  Baptister}',  p.  300.  c.  2. 
 "and  being-  in  a  standing  posture,  and  turned  towards  the 
 "  West,    you    are    ordered    to    exteud    your   hand,   and  you 
 "renounce  Satan  as  though  he  were  present."     And  after- 
 wards ;  "Why  do  you  look  towards  the  West?  because  it  is  p.  307.  c.  4. 
 "  the  symbol  of  the  darkness  of  which  he  is  the  prince."    He  '-"'■■■' 
 explains  the  renouncing  the  ivorks  of  Satan,  Avhich  are  our  c.  5. 
 sins ;  liis  poitips,   which   are  the   shows  of  the   theatre,  the  c.  c. 
 circus,  and  the  like ;    his  ivorsliip,  that  is,  not  only  idolatry, 
 but  all  manner  of  superstition,  such  as  enchantments,  charms, 
 and  divinations.     He  takes  notice  of  the  confession  of  faith  ; 
 and  adds  :  "All  this  is  done  without;  you  afterwards  entered  p.3io.[28a| 
 
 *'    .  .  c.  1 1. 
 
 "  into  the  holy  of  holies,  i.  e.  the  Baptistery. — Immediately  cati-ch.  2. 
 "you  put  oft' yoiu*  tunic,  an  image  of  the  putting  off"  of  the  ^^'^''-l^'^-J 
 "  old  man. — Aftenvards  you  were  anointed  with  the  oil,  which  c.  3. 
 "  had  been  consecrated  by  exorcism,  from  the  top  of  your 
 "  head  to  your  feet."  This  is  the  oil  of  the  Catechumens  with 
 which  the  Greeks  still  anoint  the  whole  l}ody.     St.  Cyril  con-  Euchnio;;.^ 
 thiues  :  "You  were  led  to  the  sacred  bath'  of  Baptism. —  [2hj.^]      " 
 "  Eveiy  one  of  you  was  asked  whether  he  believes  in^  the  '  [KoKvfxPri. 
 "  Name  of  the  Father,  and  of  the  Son,   and  of  the  Holy  /^,. 
 "Ghost;  vou  made  the  confession  of  salvation';   you  were  sr  «         , 
 "  dipped  three  times  in  the  water,  signifying  the  three  days  p^ov  6fxo\o- 
 
 "  of  Christ's  being  in  the  irrave."     In  the  third  Cateclietical    **"■' 
 
 .  .  p-  316. 
 
 discourse  he  explains  the  miction   after  Baptism  and  Con- 
 firmation.    "Christ,"  he  says,  "liaAdng  sanctified  the  waters 
 "of  Jordan  by  his  liaptism,  came  out  of  them,  and  the  Holy 
 "  Ghost  lighted  upon  Him  after  a  sensible  manner*;  you,  in  *  [oixnuS^s 
 "  like  manner,  having  come  out  of  the  sacred  bath,  received  J^f"  ^^' 
 "the  unction,  the  image*  of  that  of  Christ. — You  were  first  '■[im-iru- 
 "  anointed   upon   the   forehead, — then  on  your  ears, — your  ''"^J  _ 
 "nostrils, — and  your  breast."      He  then  explains  the  mean- [290.] 
 ing  of  all  those  anointings,  Avhich  are  still  observed  by  the  Euchoiog. 
 Greeks.  *  * 
 
 St.  Cyril  in  his  fourth  Catechetical  Discourse,  explains  the 
 
 Sacrament  of  the  Eucharist.    He  first  gives  an  account  of  the  r  32o 
 
 [22y.] 
 institution  of  it  from  the  words  of  St.  Paul  ;  then  he  adds : 
 
122  ECCLESIASTICAL  HISTORY.        [book  xviii. 
 
 A.  D-  387.  "  He  Himself  having  declared,  speaking  of  the  bread,  '  This 
 iCor.xi.24.  '^  ig  My  Body/  who  will  dare  any  longer  doubt  thereof?  He 
 "  Himself  having  said,  '  This  is  My  Blood/  who  will  ever 
 "  doubt  and  say  that  it  is  not  His  Blood  ?  He  once  changed 
 1  [olKiita  "  the  water  into  Avine,  at  Cana  of  Galilee,  by  His  will  only ' ; 
 for&regend.  "  ^^^  shall  wc  rcfusc  to  bclieve  Him,  that  He  hath  changed 
 oiKflov  ai-    "  wine  into  Blood  ?    Let  us  therefore  partake,  mth  all  full 
 
 LLCtTl      SC. 
 
 rhv  olvov]  "  assurance  of  faith ^,  as  of  the  Body  and  Blood  of  Christ. 
 '[ttXtjpo^o-  "  For  under  the  figure*  of  bread,  the  Body  is  given  thee,  and 
 piasj  (( ^^g  Blood  under  the  figure*  of  wine ;    to   the   end  that 
 
 &PTOU—      "  partaking  of  the  Body  and  Blood  of  Christ  thou  mayest 
 otvjv]         (I  })ecome  of  one  body  and  of  one  blood  vrith  Him\^^     And 
 -alvatuos]  aftcrwards,  "  If  sense  suggest  doubt,  let  faith  confirm  thee ; 
 C.6.  p. 321.  "do  not  judge  by  the  taste,  but  by  faith,  and  out  of  a  full 
 "  assurance   undoubtingly   believe,    that    thou    art    so    far 
 "  honoured  as  to  receive  the  Body  and  Blood  of  Christ.'^ 
 c.  8.  p.  322.  And    again,   "  Be  fully   assui-ed,   that   what    appears   to   be 
 "  bread,   is  not  bread,   although   it  seems   so  to  the  taste, 
 "  but  the  Body  of  Christ.     And  that  what  appears  to  be 
 "  wine,    is  not   wine,   although   the   taste  will   have   it    so, 
 "  but  the  Blood  of  Christ.^^     At  the  beginning  of  his  fifth 
 Catechetical  Discourse,  he  distinctly  takes  notice  of  the  three 
 Sacraments,    Avhen    he    says,    "We    have    said    enough    of 
 "  Baptism,   of  Unction,  and  of  partaking  of  the  Body  and 
 "  Blood  of  Christ."     He  afterwards  explains  all   the  cere- 
 monies of  the  Holy  Sacrifice.    The  Deacon  gave  water  to  the 
 Bishop  and  the  Priests  who  surrounded  the  altar  to  wash, 
 and  to  it  are  applied,  by  St.  Cyril,  the  words  of  the  twenty- 
 Ps.  26.        sixth  Psalm,  "  I  will  wash  mine  hands  among  the  innocent, 
 [Vuig.25.]  c<^^^  ^i^  encircle  Thy  Altar,  O  Lord."     The  Deacon  cried, 
 '  Embrace  ye  each  other,^  and  they  then  gave  each  other  the 
 kiss  of  peace.     The  Priest*  then  said,  "  Lift  up  youi*  hearts," 
 *  [<5  Upivs]  and  the  rest  of  the  preface  is  repeated,  as  it  is  still  used.    He 
 «  [tV  irvev-  then  beseeches  God  that  it  may  please  Him  to  send  down 
 ^otikV       the  Holy  Spirit  upon  those  His  gifts,  that  He  may  make  the 
 T^i/  aval-     bread,  the  Body  of  Christ,  and  the  Avine,  the  Blood  of  Clrrist. 
 TvaToXf  1    "  A-fter  liaA'ing  finished  this  spiritual  and  unbloody  sacrifice  V 
 '  [0i;<n'os     says  St.  Cyril,  "we  pray  over  that  sacrifice  of  the  propitiation^, 
 ToviKaa-     a  ^^^  ^hc  commou  pcacc  of  the  Churches,  the  quietness*  of  the 
 «f(u<TTo-     "world,  for  Kings,  for  soldiers,  and  for  all  that  have  need  of 
 
 PetasJ 
 
i.ooK  Will]         IX'CLESIASTICAL  HISTORY.  123 
 
 "assistance,     ^^'e  commemorate'  tliosc  that   arc  dciiartcd',  A.  D.  387. 
 "first     the    Patriarchs,     Prophets,    Apostles,    Martyrs,    that  '  (m«^ko- 
 "  by   thcii*  prayers'  CjocI   may  receive    om's ;  then   we  prav  *^*'"'^**^^ 
 
 *      "   rTUIC    woo- 
 
 "  for  the  holy  Fathers  and  Bishops  and  all  the  rest  of  the  KfKoi/xrjui- 
 "  departed,  believing  that  prayer  to^j^ether  with  the  holy  and  """"J 
 "  most  tremendous*  sacrilice  will  be  of  the  greatest  advantage  ^aii  auT«i/ 
 "  to    their  souls,''     Then  was  said  tlie   Lord's  Praver,   the  *;"!  '''*<'- 
 
 /3«/oijJ 
 
 people  answering,  Amen.    Afterwards  the  Priest  said*,  "Holy  ,  frf,  ^^„. 
 "things  {u*e  for  the  holy:"  then  they  proceeded  to  the  Com-  5«o'TaT7jjJ 
 munion  :  "  When  you  approach  it,"  says  St.  Cyril,  "  do  not  ^^-  ''•^• 
 "  stretch  out  your  hands,  and  do  not  spread  yoiu*  fingers ;  but  c.  21. 
 " put  yoiu'  left  hand  under  your  right  that  it  may  senc  for  a 
 "  throne,   since  it  is  to  receive  this   great   King,   and  tlien 
 "  receive  the  Body  of  Christ  in  the   hollow  of  your  hand, 
 "  saying.  Amen.     Sanctify  your  eyes  by  touching  them  w  ith 
 "  tliis  sacred  body ;  then  partake,  and  take  heed  that  ye  lose 
 "  not  any  of  it.     If  you  had  gold-dust  in  your  hands,  how 
 "  cautiously  would  you  hold  it !  this  is  much  more  valualjlc 
 "  than  gold  or  precious  stones ;  take  great  care  therefore  not 
 "  to  let  fall  the  least  crumb.     After  having  communicated  of 
 "  the  Body  of  Christ,   approach  likewise  to  the  cup  of  the 
 "  Blood  without  extending  your  hands ;   bend  yourself  in  a 
 "posture  of  adoration*,  saying,  Amen;  and  sanctify  yoiu'self "  [kiWtw*' 
 "by  partaking  also   of  the  Blood  of  Christ.     AVhifst  your  ['ij';;;^ j;';','* 
 "  lips  are  still  moist,  touch  them  w  ith  yom'  hands  in  order  to  l:>nii.  cnm 
 "  sanctify  your  forehead,  your  eyes,  and  the  other  organs  of  rps'-ntf'^poa. 
 "  your   senses. — Hold   fast    these  traditions    inviolate^,  and  t"*'^'^*'-* 
 
 Kal  atPao- 
 
 "  never  deprive    yourself  of  these  hol\'  mysteries  by  your  ^aroj] 
 "sins."  '^-^3. 
 
 St.   Augustine   after    his    hajjtism,  having   seriously  con-      lvi. 
 sidered   upon    a    place    where    he    might    serve    God    more  st.^Mon- 
 nscfully,   resolved  to   return    into   Africa   with    his    mother,  ""^■•■'• 
 his  sou,  his  Ijrotlicr,  and  a  young  man  named  Evodius.    Evo-  ^.^^ 
 dins  also,  was  of  Thagaste ;  he  was  an  agent  of  the  Emperor, 
 and  having  been  converted,  was  baptized  l)cfore  St.  Augus- 
 tine,  and    laid    down    his    employment    in   order    to   devote 
 himself  to  the  service  of  Clod.     On  arriving  at  Ostia,  they 
 there  refreshed  themselves  for  some  time,  after  their  long 
 journey  from  Milan,  and  made  i)reparations  for  embarking. 
 One  day,  St.  Augustine  and  St.  Monnica  his  mother,  leaning  c.  lo. 
 
124  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A-  D-  ••^37.  together  out  of  a  window  wliicli  looked  into  the  garden  of 
 the  house,  were  entertaining  each  other  with  the  most  kind 
 and  tender  discourse;  forgetting  all  their  past  cares,  and 
 thinking  only  on  the  future,  they  endeavoured  to  represent 
 to  themselves  what  kind  of  life  the  Saints  would  probably 
 lead  to  all  eternity;  they  raised  themselves  above  all  the 
 pleasures  of  sense;  and  ran  over  in  their  imagination  the 
 whole  compass  of  created  bodies,  even  Heaven  itself,  and  the 
 stars  which  it  contained.  They  proceeded  to  the  soul,  and 
 passing  over  all  creatures,  even  those  that  are  spiiitual,  they 
 arrived  at  last  at  Eternal  Wisdom,  Who  gave  being  to  them 
 all,  and  "Who  exists  for  ever  without  distinction  of  time. 
 They  dwelt  on  it  for  a  moment,  with  the  most  intense 
 reflection  of  their  minds,  and  sighed  that  they  were  obliged 
 to  return  to  the  sound  of  the  voice  and  fleeting  words.  Then 
 St.  Monnica  said,  "  My  son,  as  for  me,  I  no  longer  take  any 
 "  delight  in  this  life.  What  I  do  here,  or  why  I  am  any 
 "  longer  here,  I  know  not.  One  thing  there  was,  for  which 
 "  I  desired  to  linger  for  a  while  in  this  life,  that  I  might  see 
 "  you  a  Catholic  Clmstian  before  I  died.  God  has  granted 
 "  me  still  more  than  this,  for  I  uoav  see  you,  despising 
 "  all  earthly  felicity,  consecrated  to  his  service :  what  do 
 "I  here?" 
 
 c,  11.  About  five  days  after  she  fell  sick  of  a  fever.  During  her 
 illness,  she  one  day  fainted  away ;  on  coming  to  herself,  she 
 looked  on  St.  Augustine  and  his  brother  Navigius,  and  said 
 to  them,  "Wliere  was  I?"  and  afterwards,  observing  them  to 
 be  overwhelmed  with  grief,  she  added,  "  Here  shall  you  bury 
 "  your  mother."  Navigius  expressed  a  desire  that  she  might 
 rather  die  in  her  own  country,  but  she  looked  upon  him  Avith 
 an  anxious  look,  by  way  of  reproof,  and  said  to  St.  Augustine, 
 "  Lo !  what  he  says ! "  then  directing  herself  to  them 
 both,  "  Lay  this  body,"  she  said,  "  anywhere,  let  not  that  give 
 "  you  the  least  anxiety ;  all  that  I  desire  of  you  is,  that  you 
 "  would  remember  me  at  the  altar  of  the  Lord  wherever  you 
 "  be."  On  the  ninth  day  of  her  sickness,  in  the  fifty-sixth 
 year  of  her  age,  and  the  thu'ty-third  of  St.  Augustine's,  which 
 was  the  same  year  in  which  he  had  been  baptized,  viz.  387, 
 "  was  that  religious  and  holy  soul  freed  from  the  body." 
 
 c.  12.      As  soon  as  she  had  breathed  her  last,  St.  Augustine  closed 
 
DooK  XVIII.]        ECCLESIASTICAL  HISTORY.  125 
 
 Iter  eyes;  the  boy  Adeodutus  hurst  out  into  a  loud  lament ;  a.  D.  387. 
 then,  chocked  l)y  all,  held  his  peace.  All  thouj^'ht  that  the 
 death  of  St.  Monnica  was  no  subject  for  tears,  and  St.  Auj^us- 
 tine  suppressed  his  own,  though  with  the  {^^I'eatest  difficulty. 
 Evodius  took  up  the  Psalter,  and  bej^an  to  sinj;  tlu;  hundred- 
 and-first  Psahn  ;  My  son (j  sluill  he  of  incrci/  aitd judgment ;  unto 
 Thee,  O  Lord,  ivill  I  sing.  He  was  joined  by  the  whole  house, 
 and  ininiediatelya  >^YCx\i  number  of  devout  persons  of  both  sexes 
 came  into  it.  The  corpse  was  carried  to  tiie  burial;  the  sacrifice 
 of  our  ransom  was  offered  for  the  deceased;  prayers  Mere 
 offered,  where  now  the  corpse  Mas,  by  the  ^jrave's  side,  as  M'as 
 the  usual  custom  previous  to  its  being  laid  therein.  St.  Au- 
 gustine did  not  weep  during  the  whole  ceremony,  but  in  the 
 night  he  let  his  tears  flow,  in  order  to  soothe  his  grief.  He 
 then  prayed  for  his  mother,  as  he  did  a  long  time  after,  Mhen  c.  13. 
 he  MTote  all  the  circumstances  of  her  death  in  his  Confessions; 
 and  he  entreats  his  readers  to  rcmeml)cr  his  mother  Monnica 
 and  his  father  Patricius  at  the  Holy  Altar. 
 
 Though  the  Empress  Justina  had  used  St.  Ambrose  so  ill,     lvii. 
 yet  she  besought  him  to  go  upon  a  second  embassy  to  the  emhiLsry  of 
 Emperor  Maximus,  Avhich  he  accepted.     The  object  of  it  Mas  i^^o^^" 
 to  demand  the  body  of  the  Emperor  Gratian,  and  to  ratify  •'^laximus. 
 the  peace  :  for  there  M^as  great  reason  to  fear  that  Maximus, 
 not  satisfied  M'ith  commanding  in  Gaul,  Moidd  iuAade  Italy,  Do  Obifu 
 in  order  to  deprive  ^"alentinian  of  his  dominions.     St.  Am-    ''*'"'-^2^- 
 brosc  being  arrived  at  Treves,  Maximus  refused   to  admit  Epist.  24. 
 him  to  aiulicnce  but  publicly  in  his  consistory,  and  though  it    " 
 had  not  been  customary  for  liishops  to  go  thither,  St.  Am- 
 brose chose  rather  to  descend  from  his  dignity,  than  fail  to 
 execute  his  commission.      He  therefore  entered  into  the  c(m- 
 sistory,  Mhere  he  found  ^Maximus  seated,  mIio  rose  in  order  to 
 give  him  the  kiss  of  salutation.     St.  Ambrose  stayed  among 
 the  councillors',  mIio  advised  him  to  go  tip  to  the  Emperor's  '  [consistD- 
 throne;  and  the  Emperor  himself  called  to  him.     St.  Am-"*"' 
 brosc  answered,  "  Why  do  you  salute  M'ith  a  kiss  him  Mhom 
 ''you   Mill    not    aeknoM'lcdgc    for    a    Bishop?     for    did   you 
 "  acknoMiedge  me  as  such,  you  Mould  not  see  me  in  this 
 "  place."     After  some  discourse  had  passed  betMcen  them, 
 Maximus  fell  into  a  passion,  and  reproached  him  Mith  having 
 mocked  him,  by  preventing  his  entering  Italy,  mIicu  nothing 
 
126  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A-  D-  387.  could  have  opposed  liim.  St.  Ambrose  answered  him  calml}-, 
 "  I  am  come  to  justify  myself  from  that  reproach,  although 
 "  it  were  glorious  for  me  to  have  drawn  it  upon  myself  for  the 
 "  sake  of  saving  the  life  of  an  orphan.  But  where  did  I 
 "  oppose  your  legions,  in  order  to  prevent  their  overrunning 
 "  Italy  ?  did  I  shut  up  the  Alps  against  you  with  my  body  ? 
 ''  And  wherein  have  I  mocked  you  ?  When  you  told  me 
 "  that  you  intended  to  have  Valentinian  come  to  you,  I 
 "  answered  that  it  was  not  reasonable  that  a  child  should 
 "  cross  the  Alps  with  his  mother,  in  the  depth  of  winter,  nor 
 "  that  he  should   be   exposed  to  the   danger  of  so  long  a 
 
 §  9,  &c.  "  journey  without  her."  He  afterwards  reproached  him  with 
 Gratian's  death,  and  desired  him  at  least  to  deliver  up  his  body. 
 After  some  other  discourse,  Maximus  said  he  would  take  it 
 into  consideration,  and  then  St.  Ambrose  withdrew,  declaring 
 
 [Vit.  that  he  would  not  hold  Ecclesiastical  communion  with  him, 
 
 §  19.] '       and  telling  him,  that  he  must  do  penance  for  having  shed  his 
 
 Epist.  §  12.  master's  innocent  blood.  St.  Ambrose  abstained  even  from 
 the  communion  of  those  Bishops  who  either  communicated 
 with  Maximus,  or  who  took  part  in  the  execution  of  the 
 Priscilhanists.  Maximus  enraged  at  all  these  cii'cumstances, 
 commanded  him  to  retm-n  forthwith,  and  accordingly  St.  Am- 
 
 De  Ob.  brose  gladly  departed,  though  Maximus  had  threatened  him, 
 '  and  many  people  imagined  that  he  was  exposing  himself  to 
 inevitable  danger.  The  only  thing  that  troubled  him  at  his 
 departure  was,  to  see  an  aged  Bishop,  named  Hyginus,  who 
 seemed  just  ready  to  die,  hurried  into  banishment.  St.  Am- 
 brose besought  some  of  Maximus'  friends,  to  obtain  leave  for 
 
 » [vestem—  his  having  at  least  a  curtain  and  a  feather  cushion  \  in  order 
 
 pluma-  .,.  ^^      1  1  1   •  in     -x    • 
 
 lium.]        to  give  him  some  little  ease,  but  was  himselt  driven  away. 
 
 Epist.  24.  On  his  jom'ney  he  wrote  to  the  Emperor  Valentinian,  and 
 gave  him  an  account  of  his  embassy,  being  apprehensive  lest 
 the  Emperor  should  be  prejudiced  against  him  by  some  false 
 report.  He  concluded  his  letter  with  these  words,  "  Guard 
 "  yourself  against  a  man,  who  under  the  cloak  of  peace, 
 "  conceals  war." 
 
 We  shall  not  Avonder  that  St.  Ambrose  refused  to  commu- 
 nicate Avith  those  Avho  sought  to  put  the  heretics  to  death,  if 
 we  consider  Iioav  much  the  Church  abhorred  the  blood  even  of 
 other  criminals.  About  this  same  time,  a  judge, named  Studius, 
 
BOOK  xviii]        ECCLESIASTICAL  HISTORY.  1_>7 
 
 consulted  St.  Ambrose  n\wn  tliis  question,  viz.  whether  it  be  a.  p.  ns'. 
 
 huvtul  to  coudenni  iv  niiiu  to  death.     St.  Auil)rose  aijplauded  '■-p'^t-  23. 
 
 ,         .        Si. 
 his  piety,  and   innncdiately  dcehu'cd  it   to  be  lawful,  .since  * 
 
 St.  Paid  savs,  that  t/ie  ruler  beareth  not  the  sironl  in  vain.  R"'"  ''^  •♦■ 
 He  indeed  owns  that  some  would  not  receive  to  the  commu- 
 nion of  the  SacranuMits,  those  who  had  at  any  tinu'  pronounced 
 sentence  of  death;  but  he  adds  that  all  such  are  out  of  the 
 pale  of  the  Church,  and  they  iwe  thouf^ht  to  have  been  the 
 Novatians.  He  said  that  many  judges  voluntarily  abstained 
 mider  such  circumst.ances  from  communicating,  aiul  that  be 
 could  not  help  applauding  them.  "  If  you  comnnuncatc," 
 says  lie,  "  you  are  excusable ;  and  prai-seworthy  if  you  do 
 "  not. — Several  heathens  lun  e  boasted  that  they  had  never 
 "  stained  their  axes  with  blood  dm-iug  their  administration ; 
 "what  should  Christians  then  do?"  lie  quotes  the  example 
 of  our  Saviour,  who  sent  back  the  adulteress,  and  he  adds  the 
 reason  why  the  guilty  should  be  pardoned.  "  It  may  ha])pen," 
 he  says,  "  that  there  may  be  hopes  of  their  amendment ;  if 
 "  they  are  without  baptism,  that  they  may  be  baptized ;  if 
 "  they  are  baptized,  that  they  may  be  admitted  to  penance, 
 "  and  offer  their  bodies  for  Christ,"  We  must  remendjcr 
 that  the  canonical  penances  inflicted  for  great  crimes,  w  ere  at 
 that  time  so  very  severe,  that  they  were  equal  to  a  rigorous 
 punishment.  "  Our  fathers,"  said  he,  "  have  been  tender 
 "  and  indulgent  with  respect  to  the  judges,  lest  if  they  should 
 "  refuse  them  communion,  they  might  seem  to  side  with  the 
 "  criminals,  and  procure  a  general  impunity. 
 
 He  also  treats  of  the  same  question  in  another  letter,  and  Ep.  2G.  §3. 
 says  that  "  people  are  grown  warm  about  it,  ever  since  the 
 "time  that  Bishops  prosecuted  criminals  in  the  public  ccmrts 
 "of  justice,  and  have  never  given  over  their  prosecution  till 
 "  they  were  executed,  and  that  others  have  approved  their 
 "  proceedings.     AVhen  we  put,"   says  he,  "  the   criminal  to  §  •^■ 
 "  death,  we  destroy  the  person  rather  than  the  crime ;  but 
 "  when  we  cause  liim  to  forsake  his  sin,  tlic  man  is  delivered, 
 "  and  the  crime  is  destroyed."     He  reconuncnds  moreover  in  In  Ps.  iiR, 
 another   place,    the    custom    of  interceding  fur  the    life    of  Sfrm.  s.  § 
 criminals,  "prondcd,"  says  he,  "it  may  be  done  without  any  -H-Ll'-'O''-] 
 
 "great  trouble:  lest  we  should  seem  to  act  rather  from  a  De.  Off.  ii. 
 .  .  Ill  c.  2i.§  loi 
 
 "  pnnciplc   of   vanity,  than   charity;   and   while  we  are  en- 
 
128  ECCLESIASTICAL  HISTORY.         [book  xviii. 
 
 A.  D.  387.  "  deavouring  to  remedy  less  e^dls,  we  sliould  commit  greater/^ 
 Cod.Theod.  J^or  it  sometimes  happened  that  this  zeal  to  save  criminals 
 
 ix.  Tit.  40.  ,  .     ,.  1-1 
 
 de  Pcen.  1.  was  Carried  to  such  an  indiscreet  height,  as  to  be  the  occasion 
 392.]  and    of  Sedition. 
 
 398 1^^  About  the  same  time  St.  Martin  happened  to  be  at  Ti'eves, 
 
 LViii.  and  the  reluctance  which  he  discovered  to  communicate  with 
 a/fhe^tabie  Maximus  sufficiently  justifies  the  behaviour  of  St.  Ambrose, 
 ofMaxi-  y^-j^Q  ^r^g  j^Q^  i^jg  subject,  as  the  Bishops  of  Gaul  were.  Many 
 Sev.  Suip.  from  various  provinces  paid  their  court  to  Maximus,  and  that 
 Vit.  §  23.  -with  flattery  and  subserviency ;  but  St.  Martin  always  recol- 
 lected his  Apostolical  authority.  He  came  to  intercede  for 
 certain  criminals ;  he  was  again  and  again  invited  to  the 
 Imperial  table,  but  he  refused  a  long  while,  alleging  "  that  he 
 "  could  not  eat  at  the  same  table  with  the  man  who  had 
 "  deprived  one  Emperor  of  his  dominions,  and  another  of  his 
 "  life."  Plowever  when  Maximus  protested  that  he  had  not 
 assumed  the  Imperial  power  of  his  own  will,  but  that  the 
 troops  had  forced  it  upon  him;  that  the  incredible  success 
 which  had  crowned  him  Avith  victory,  seemed  to  testify  that 
 it  was  the  will  of  God ;  and  that  not  one  of  his  enemies  had 
 been  killed,  except  in  the  field,  St.  ]\Iartin  at  length  yielded 
 to  his  arguments,  or  his  entreaties,  which  gave  the  Emperor 
 the  utmost  satisfaction.  He  invited  to  the  entertainment  as 
 to  an  extraordinary  feast,  the  most  considerable  of  his  cour- 
 tiers, his  brother  and  his  uncle,  both  Counts  of  the  highest 
 rank,  and  Evodius  the  Praetorian  Prsefect.  A  Priest  avIio  had 
 accompanied  St.  Martin  was  seated  in  a  most  honom'able 
 place  between  the  two  Counts,  and  on  the  same  coucli. 
 St.  Martin  himself  sat  down  on  a  little  seat  close  to  the 
 Emperor.  In  the  midst  of  the  entertainment,  an  officer 
 presented  the  cup  as  usual  to  Maximus,  who  caused  it  to  be 
 given  to  St.  Martin,  expecting  to  receive  it  from  his  hand ; 
 but  when  he  had  di'unk,  he  gave  it  to  his  Priest,  as  higher  in 
 true  rank  than  any  other  person  in  the  company.  The 
 Emperor  and  all  who  were  present  were  surprized,  and  broke 
 out  into  admiration,  the  whole  palace  rang  with  it,  and 
 St.  Martin  was  applauded  for  having  done  at  the  Emperor^s 
 table  what  no  other  Bishop  would  have  attempted  at  the 
 table  of  the  most  inconsiderable  magistrate.  The  Holy 
 Bishop  foretold  to  Maximus,  that  if  he  went  into  Italy  to 
 
i.ooK  Win.]       ECCLESIASTICAL  HISTORY.  129 
 
 make  Will'  upon  ^'^llcntinian,  as  was  his  wish,  lie  would  come  [A.D.384.] 
 oil"  with  nctorv  at  first,  l)ut  that  he  wouhl  lose  his  hfc  soon 
 after.      ]\raxinuis'  often  sent  for  him  to  the  pah\ee,  and  all  'Suip. Scv. 
 their  discourse  used  to  be  upon  the  present  life,  tlic  life  to  §.'7  tom.  i. 
 come,  and  the  eternal  j^lory  of  the  saints.  !'•  ^^• 
 
 The  Empress,  who  attended  day  and  nij^ht  to  the  Bishop's 
 discourses,  sat  always  at  his  feet  upon  the  ground,  unable  to 
 tear  herself  from  him,  and  being  desirous  of  serving  up  a 
 repast  by  herself  begged  the  Emperor  to  further  her  plan;  and 
 both  of  them  together  were  so  urgent  with  St.  Martin  to  ac- 
 cept the  imitation,  that  he  at  last  could  not  refuse  them.  Not 
 but  that  he  did  it  with  the  utmost  reluctance,  for  he  never 
 had  been  touched  by  any  Moman ;  but  he  foinid  it  unavoid- 
 able in  the  palace,  where  he  had  several  things  to  petition 
 for,  such  as  the  delivery  of  prisoners,  the  recalling  exiles,  and 
 restoring  estates  that  had  been  confiscated.  lie  Avas  touched 
 with  the  Empress's  faith,  and  his  age  justified  the  act,  for  he 
 was  then  seventy  years  old.  The  Empress  did  not  sit  down 
 at  table  with  him,  but  joyfully  attended  upon  him.  She 
 herself  spread  a  seat,  placed  a  table  by  it,  offered  him  water 
 for  his  hands,  and  set  the  meat  before  him,  Avhicli  she  had 
 di'cssed  with  her  own  hands.  All  the  time  that  he  was  eating 
 she  stood  at  a  distance  Avithout  moving,  in  the  humble  posture 
 of  a  handmaid.  She  herself  mixed  his  draught  and  presented 
 it  to  him ;  and  Avhen  the  moderate  repast  wrs  ended,  she 
 swept  xip  Avith  all  carefulness  the  fragments  of  bread  he  had 
 left,  not  leaving  so  much  as  the  smallest  crumbs. 
 
 But  no  more*  Avould  St.  Martin  than  St.  Ambrose  com-      Lix. 
 municate  either  Avith  Ithacius,  or  Avith  the  Bishops  Avho  by  commmii- 
 communicating  Avith   him  had  incurred  the  same  reproach.  {^"J.^1,1)^ 
 Maximus  supported  them,  and  prevailed  so  far  bv  his  axitho-  5V".'*-  ... 
 
 ^  '^  ^  •  '  Dial.  III. 
 
 rity,  that  none  ventured  to  condemn  them  :    there  was  only  c  11.  §.  1."). 
 one  Bishoj),  named  Theognistus,  who  gave  a  sentence  publicly  [A.ixai^G.] 
 against  them.     These  Ithacian  Bishops  being  assembled  at 
 Treves,  to  conduct  the  election  of  a  Bishop,  prevailed  upon 
 the  Emperor  to  send  militaiy  commissioners  into  Spain,  A\-ith 
 full  ])OAver  to  search  out,  pillage,  and  kill  all  heretics.     None 
 dou])ted  1)ut  that  a  great  numl)er  of  Catholics  Avould  fall  in     , 
 this  search,  for  at  that  time  it  Avas  usual  to  pronoinice  a  man 
 a  heretic  by  his  look,  the  paleness  of  his  couuteuance,  and 
 
 K 
 
130  ECCLESIASTICAL  HISTORY.         [book  xviii 
 
 [A.D.387.]  peculiarity  of  liis  dress^  rather  tlian  by  his  confession  of  faith. 
 Having  obtained  this  order,  they  heard  the  next  day,  when 
 they  least  expected  it,  that  St.  Martin  was  close  at  hand  and 
 almost  arrived  at  Treves,  whither  he  was  often  obliged  to  go, 
 about  affairs  of  charity.  They  Avere  greatly  alarmed  at  it, 
 well  knowing  that  he  would  be  displeased  with  their  late 
 procedure,  and  fearing  that  the  authority  of  so  great  a  man 
 would  draw  over  many  to  him.  They  consulted  with  the 
 Emperor,  and  it  was  resolved  to  send  officers  to  meet 
 St.  Martin,  to  command  him  not  to  come  nearer  the  city, 
 unless  he  would  promise  to  maintain  peace  and  unity  with 
 those  Bishops  who  were  in  it.  St.  Martin  skilfully  eluded 
 them,  saying  that  he  would  come  Avith  the  peace  of  Christ. 
 
 HaAing  entered  the  city  at  night,  he  went  into  the  church 
 to  offer  his  prayers,  and  the  next  day  to  the  palace.  The 
 object  of  his  journey  was  concerning  Count  ISTarses  and  the 
 
 ['  Prje-  governor'  Leucadius,  who  were  obnoxious  to  Maximus,  on 
 account  of  their  loyalty  to  Gratian.  But  that  which  now 
 St.  Martin  had  most  at  heart,  was  to  prevent  the  tribunes 
 being  sent  into  Spain,  with  power  of  life  and  death ;  and  he 
 was  troubled  not  only  for  the  sake  of  the  Cathohcs,  who 
 might  be  molested  on  this  occasion,  but  even  for  the  heretics 
 whose  lives  he  wished  to  save.  The  Emperor  kept  him  in 
 suspense  the  two  first  days,  either  in  order  to  make  him  duly 
 estimate  the  favours  he  was  asking,  or  from  an  implacable 
 disposition,  or  it  might  be  that  avarice  led  him  to  wish  to 
 
 «  c.  12.  p.  profit  by  the  spoils  of  the  accused.  In  the  mean^  time  the 
 Bishops  finding  that  St.  Martin  refused  to  communicate  with 
 them,  went  to  the  Emperor,  and  told  him  that  their  reputa- 
 tion would  be  destroyed,  if  the  obstinacy  of  Theogiiistus 
 [v/ho  had  openly,  though  standing  alone,  passed  a  sentence 
 of  condemnation  on  their  proceedings]  was  supported  by  the 
 authority  of  Martin;  that  he  ought  not  to  have  been  per- 
 mitted to  enter  the  city,  and  that  nothing  would  be  gained 
 by  the  death  of  Priscillian  if  Martin  undertook  to  avenge  it. 
 In  short  they  prostrated  themsehes  before  the  Emperor,  and 
 besought  him  with  tears  to  exert  his  utmost  power  against 
 him. 
 
 However  attached  Maximus  might  be  to  these  Bishops,  he 
 dared  not  use  violent  measiu'es  aerainst  a  man  so  eminent  for 
 
HOOK  xvin]        ECCLESIASTICAL  HISTORY.  181 
 
 sanctity.  lie  took  him  aside  privately^  and  usinjz;  tlio  utmost  [A.D..tB7.] 
 courtesy,  represented  to  him  that  the  heretics  had  l)een 
 justly  condemned,  ratlier  hy  tlie  civil  law  than  at  the  suit 
 of  the  Bishops  ;  that  he  had  no  reason  for  refusin;^  to  com- 
 municate with  Ithacius  and  his  party :  that  Thcoj^nistus 
 alone  had  separated  from  them,  and  that  he  had  done  it 
 more  from  hatred  than  from  any  other  cause ;  and  that 
 even  a  council  held  a  few  days  before  had  declared  Ithacius 
 to  be  innocent.  As  St.  Martin  did  not  appear  to  be  moved 
 by  these  arguments,  the  Emperor  fell  into  a  passion,  left  him 
 abruptly,  and  immedi;itely  gave  orders  for  the  execution  of 
 those  for  whom  he  had  interceded.  St.  Martin  l)eing  warned 
 of  it  rushed  to  the  palace,  though  it  was  already  night,  and 
 j)romised  to  communicate,  provided  that  these  unhappy  men 
 were  pardoned,  and  that  the  tribunes  also  who  had  been  sent 
 into  Spain  were  recalled.  Immediately,  the  Emperor'  granted  '  c.  13. 
 him  every  thing. 
 
 On  the  morrow,  when  the  Ithacians  were  to  ordain  Felix*  [«san(tis?i- 
 Bishop,  St.  Martin  that  day  communicated  with  them,  pre-  "ili^l'tpialll! 
 ferring  for  a  time  to  yield,  rather  than  suffer  those  to  perish, '''""'  ^i"' 
 
 "  .  "  .  r  J  maliorc 
 
 who  were  on  the  point  of  l)eing  put  to  death.  But,  whatever  tompnre 
 efforts  the  Bishops  could  make  to  force  him  to  subscribe  in  nm't.suip. 
 Avriting  to  this  act  in  sign  of  Communion,  they  could  never  ^""^ 
 prevail  on  him  to  do  so.  The  next  day  he  hastened  from 
 Treves,  groaning  by  the  way  for  having  engaged  in  this 
 criminal  communion.  Having  nearly  reached  a  small  town 
 named  Andcthanna,  now  called  Echternach,  in  Luxembourg, 
 two  leagues  distant  from  Treves,  he  stopped  for  a  short  time 
 in  a  wood  while  his  attendants  went  on  Ijcfore  him.  There, 
 while  he  was  meditating  upon  the  crime  with  which  his  con- 
 science reproached  him,  an  angel  appeared  to  him,  and  said, 
 "  Thou  hast  cause,  ^Martin,  for  thy  compiniction,  but  thou 
 "  couldest  not  have  extricated  thyself  othenvise ;  retrieve  thy 
 "  virtue,  resume  thy  constancy,  lest  thou  endanger  not  thy 
 "  glory  only,  but  thy  salvation."  From  that  time  he  took 
 great  care  never  to  communicate  \\\\\\  the  party  of  Ithacius  ; 
 and  during  the  sixteen^  years  tliat  he  lived  afterwards,  he 
 was  never  seen  at  any  council,  and  kept  himself  from  every 
 
 '-  Flcury  places  St.  Martin's  death  in       died  A.  D.  .3!)",  he  survived  tliese  events 
 A.  D.    10(1.     Supposing   liiui    to    have      eleven  years. 
 
 k2 
 
132  ECCLESIASTICAL  HISTORY.         [book  xvih. 
 
 [A.D.3H6.]  assembly  of  Bisliops.  It  is  Sulpicms  Severus  who  gives  us 
 this  account,  and  he  adds :  "  Indeed,  finding  his  grace 
 "  diminished,   and  that  he  could  not   so  readily  as    afore- 
 
 ['energu-  <'  time  deliver  the  possessed',  he  used  to  confess  to  us  from 
 ''  time  to  time  with  tears,  that  he  felt  in  himself  a  dimi- 
 "  nution  of  power,  in  consequence  of  that  unhappy  commu- 
 "  nion  in  which  he  had  engaged,  though  but  for  a  moment 
 "  and  that  of  necessity,  not  with  his  own  will."  Fehx,  who 
 was  ordained  on  this  occasion,  was,  as  is  believed.  Bishop  of 
 
 "  isfartyrol.    Trcvcs ;  a  man  of  worth,  and  numbered^  amongst  the  Saints. 
 
 Ram.  IMari, 
 26. 
 
 KND  OF  THE  EIGIITEEKIII  BOOK. 
 
CONTENTS  OF  THE  NINETEENTH    HOOK. 
 
 I.  Sedition  at  Antiocli. 
 
 II.  Homilies  of  St.  Chrysostom  to  the 
 people  of  Antioch. 
 
 III.  Arrival  of  the  Imperial  Commis- 
 sioners. 
 
 I V^.  The  Monks  afTord  help  to  Antioch. 
 
 V.  Flavian  at  Constantinople. 
 
 VI.  Theodosius  pardons  the  people  of 
 Antioch. 
 
 -^  30  VII.  St.  Chrysostom. 
 
 '''^  VIII.  Defence  of  the  Monastic  Life. 
 
 IX.  Other  Works  of  St.  Chrysostom. 
 
 X.  Maximus  in  Italy. 
 
 I   3p/    XI.  Conclusion  of  the  History  of  St. 
 I   A  £  Gregory  of  Xazianzum. 
 
 XII.  Prophecy  of  St.  John  of  Kgypt. 
 
 XIII.  Defeat  and  Death  of  Maximus. 
 
 XIV.  A  Synagogue  burnt  in  the  East. 
 
 XV.  Firmness  of  St.  Ambrose. 
 
 XVI.  Manichees  at  Rome. 
 
 XVII.  Writings    of    St.    Augustine. 
 Manners  of  the  Church. 
 
 XVIII.  Manners  of  the  Manichees,  ^c. 
 
 XIX.  Condemnation  of  .Tovinian. 
 
 XX.  Massacre  at  Thcssalonica. 
 
 XXI.  Penance  of  Theodosius. 
 
 XXII.  Discipline   of  Penance  in  the 
 West. 
 
 XXIII.  Suppression    of    the    oflicc    of 
 Penitentiary  at  Constantinople. 
 
 XXIV.  Laws  concerning  Deaconesses 
 and  Monks. 
 
 XXV.  Heresy  of  the  Massalians. 
 
 XXVI.  Their  condemnation. 
 
 XXVII.  Schism  at  Antioch.     Council 
 of  Capua. 
 
 XXVIII.  Pagan  Sedition  at  Alexandria. 
 
 XXIX.  Destruction  of  the  Temple  of 
 Serapis. 
 
 XXX.  Overthrow  of  Idolatry  in  Egypt. 
 
 XXXI.  Monasteries  of  Canopus. 
 
 XXXII.  State  of  the  West. 
 XXXI IF.  Death  of  Valcntlnian.     Eu- 
 genius  Emperor. 
 
 XXXIV.  Tlieodosius  prepares  for  war. 
 
 XXXV.  Division  among  the  Heretics. 
 
 XXXVI.  Heresy  of  the  Aerians. 
 XX.XVII.  Retreat  of  St.  Augustine. 
 
 XXXVIII.  St.    Augustine    ordained 
 Priest 
 
 XXXIX.  Conference  witli  Fortunatus. 
 First  day. 
 
 XL.  Second  daj'. 
 
 XLI.  St.  Augustine's  letter  to  Aurelius 
 
 on  the  Agapne. 
 XLI  I.  Writings  of  St.  Jerome  against 
 
 Joviiiian. 
 XLI  II.  Ordination  of  Paulinianus. 
 XLIV.  Letter  of  Epiphanius  to  John 
 
 of  Jerusalem. 
 XLV.   Letters  of  St.  Jerome  against 
 
 Joh'.i. 
 XLVI.  Voyage  of  Palladius. 
 XLVII.    War  of  Theodosius    against 
 
 Eugenius. 
 XLVII  I.  St.  Ambrose  at  Bologna  and 
 
 Florence. 
 XLIX.  Victory  of  Theodosius. 
 L.  Clemency  of  Theodosius. 
 LI.  Council  at  Constantinople. 
 LII.  Canonical  Epistle  of  St.  Gregory 
 
 of  Nyssa, 
 LI  1 1.  The  Donatists. 
 LIV.  Schism  of  Maximian. 
 LV.  Friendship  of  St.  Augustine  and 
 
 St.  Paulinus. 
 L  V  I.  Letter  of  St.  Jerome  to  Paulinus. 
 LVII.  Retreat  of  St,  Paulinus. 
 LVIII.   Death  of  the  Emperor  Theo- 
 dosius. 
 LIX.  Character  of  Theodosius. 
 LX.  .\nicius  Probus  and  his  family. 
 
ECCLESIASTICAL  HISTORY. 
 
 BOOK   XIX. 
 
 A.  D.  387.      The  Emperor  Tlieodosius  leaded  new  taxes,  in  order  to 
 
 L         defray  tlie  expense  of  several  wars'  in  which  he  was  engaged, 
 
 Anlioch.^*  and  to  bestow  largesses  on  the  soldiers,  particularly  in  the 
 
 |Theodor.v.  tenth  year  of  his  reign,  Avhicli  began  in  A.D.  388,  and  in  the 
 
 ^  Liban.  in  fifth  of  his  son  Arcadius,  which  was  the  year  before.     These^ 
 
 526  'a.  ^'    taxes  occasioned  a  sedition  at  Antioch,  which  is  supposed  to  have 
 
 happened  in  A.D.  387.    The  people  seeing  those  who  did  not 
 
 pay  put  to  the  tortnre,  were  enraged  at  it,  and  began  with 
 
 throwing  stones  at  the  painted  representations  of  the  Emperor; 
 
 3  p.  327.  A.  afterwards  they  threw  down  his  brazen'  statues,  and  not  his 
 
 I*  See  too   onl}^,  but  also  those  of  his  father,  his  children,  and  of  ^  the 
 
 ^os.  .  c.     j^jjjppggg  J^laccilla  or  Placilla  his  wife,  who  died*  some  time 
 
 K'^u^r'^'^'  before,   and  was  very  much    esteemed    on    account    of  her 
 
 Gothofr.  •'  _  '' 
 
 ciironoi.     virtues,  particularly  her  humility  and  charity  to  the  poor. 
 
 od.]       "     She*^  used  to  A^isit  them  in  the  hospitals^,  and  at  their  houses, 
 
 V.  la"  "'^"  without  any  attendants ;  she  dressed  the  sick  in  then'  beds, 
 
 [■rwviKKXr)-  tasted  what  was  prepared  for  them,  helped  to  feed  them,  cut 
 
 ifvmas.~\     their  bread,  served  them  with  drink,  and  performed  all  the 
 
 offices  of  a  nurse  and  a  servant.    She  continually  warned  the 
 
 Emperor,  who  had  married  her  before  he  was  raised  to  the 
 
 Empire,  to  be  mindful  of  his  former  condition.     Such  was 
 
 .,,       ..      the  Empress  Flaccilla. 
 *  Soz.  VII.  c.  J- 
 
 23.  Zos.  iv.      The  people®  of  Antioch  were  not  satisfied  with  throwing 
 
 c.  41 .  rp. 
 
 766.]  down  the  Emperor's   statues,  but  they  tied  cords  to  them, 
 
 Theodos.^    dragged  them  through  the  city  and  broke  them  in  pieces, 
 
 p.  393.  D.    -^yjth  insolent  outcries  and  ieers.     These  extravagancies  were 
 
 '  S.  Clirys.  ... 
 
 Horn,  ii."  ad  chiefly  Committed  by  children'*,  strangers',  and  the  meanest 
 torn.  ii.  p.  of  the  people ;  but  the  commotion  was  so  great  throughout 
 r.  p.  sg.^'e")  t^ie  city,  that  the  magistrates  durst  not  oppose  them,  nor 
 [See  too      even  shew  themselves,  being  in  danger  of  their  lives,     Soon'^ 
 
 lloin.  xvii.  }  o  ^ 
 
 ]).  174.  D.]  after  the  wliole  people  fell  into   the  utmost   consternation 
 
 *o.  2.  (p.  '■      ^ 
 
 23,)p.23.A. 
 
I'ooK  xix]  ECCLESIASTICAL  HISTORY.  L35 
 
 when  tlicy  foresaw  the  Emperor's  resentment ;  many  forsook  A.  D.  386. 
 the  city',  and  fled  to  several  phiccs  in  the  nei^hbourliood ;  [' twi' ujri 
 others*   liid   themselves   in   the   houses,  no  one  ventured  to  ^jUl^^i^l^i. 
 appear,   and    tlic   public    places    l)ecame    desolate ;     for    tlie  "/""^^ 
 ma|::istrat('s   bej^an  to  make  search  for  the  fijuilty  in  order  » !>.  22. 
 to  brinj^  them  to  justice.      A'arious  reports  were  spread  con- 
 cerning the  punishment  which  the  Emperor  de.signed  ihcm. 
 It'  was  said  that  he  woidd  confiscate  all  their  estates,  that  he  'Hnm.xvii. 
 would  cause  them  to  be  burnt  in  their  houses,  and  entirely  ^j,.  I'yj.  b.) 
 destroy  the  city,  insomuch  tluit  the  plough  might  pass  over 
 it.     All  the   comfort  which  Antioch  received  in  this  great 
 affliction  was  from  the  Christians*;  especially  from  the  Bishop  [<Cf.  Horn. 
 Flavian,  and  the  Priest  Jolin,  who  Avas  better  known  by  the  1^72.3.'] 
 surname  of  Chrysostom,  or  the  (jolden-mouthcd,  which  was 
 given  him  by  after-ages  on  account  of  his  eloquence. 
 
 Flavian^  set  out  as  soon  as  the  disorder  happened,  to  go  to  Miom.  xxi. 
 the  Emperor,  being  hindered  neither  by  his  great  age  nor  the  (xx.  p.  224. 
 season  of  the  year,  for  it  was  a  little  before  Lent,  and  still    -^^-^ 
 winter ;  nor  yet  by  the  condition  in  which  lie  left  his  sister, 
 who  had  long  lived  with  him,  and  wdio  was  then  at  the  point 
 of  death.     He  set  forward,  and  his  jo\n*ncy  was  very  suc- 
 cessful.    The  weather  was  fair  all  the  while  notwithstanding 
 the  season  ;   and  the  holy  Bishop  was  more®  expeditious  than  *  iiom.  vi. 
 those  who  set  out  on  the  very  day  when  the  sedition  hap- (^28.  C. 29. ) 
 pened,  in  order  to  carry  the  news  ;    for  though  they  Avent 
 before  him  they  met  with  so  many  obstacles  that  they  were 
 forced  to  quit  their  horses,  and  to  get  into  a  carriage. 
 
 In  the  mean  time  the  Priest  John  comforted  the  people  of        ir. 
 Antioch,  by  those  discourses''  which  are  still  remaining,  being  .st"'chryt° 
 twentv  in  number,  and  the  first  of  which  was  spoken  in  the  ■•'"''•'"^  *" 
 
 "  J  '  '  tlu>  people 
 
 church  called  the  Palcea,  or  the  Old  Church.     He  tells"*  them  <>f  Antioch. 
 that  he  was  silent  for  seven  days,  like  the  friends  of  Job,  [i:<i.  .sav. 
 that  is  to  say,  before  he  spoke   to   the   people,  he  waited  I"n!;„V  ji. 
 till  the  first  heat  of  the  sedition  was  over,  aiul  their  minds  l'-  -^^-  ^^• 
 appeased.    He^  gives  a  melancholy  description  of  the  cjilamity  » ii,„„.  j. ,, 
 of  that  great  city,  which  he  ascribes  to  the  little  care  which  •^•(i»-'o.D.) 
 they  took  in  suppressing  blasphemers,  as  he  had  exhorted 
 them  in  his  last  sermon,  which  is  placed  before  these.     He 
 afterwards  explains'  the  text  of  Scripture  which  had  been  read  '  p.  20.  n. 
 according  to  the  course  of  the  service.      It  was  this  })assage''''  " 
 
136  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  387.  of  tlie  first  Epistle  to  Timothy :  Charge'^  them  that  are  rich  in 
 '  1  Tim.  6.  this  world  that  they  be  not  high-minded.  This  shews  that 
 [^vid.Biev.  they  concluded  the  reading  of  the  Epistles  of  St.  Paul,  as  we^ 
 General  2a  ^^^^^  ^^  aboiit  the  same  time.  In  the  folloAving^  homily  it  ap- 
 §•  ^I  ...  pears  that  Lent  was  begun.  During  this  holy  season,  he  re- 
 p.  39.  A.     commends  them  to   strive  against  three  sorts  of  sins,  viz. 
 
 (p   5'^    D. ) 
 
 hatred,  e^dl-speaking,  and  blasphemy,  against  which  he  had 
 begun  to  speak,  and  continues  to   speak  throughout  these 
 twenty  homilies.     It  is  very  plain  that  the  present  misfor- 
 tunes of  the  city  excited  them  to  commit  these  sins.     He 
 ■•  Horn.  iv.   particularly  attacked  swearing*  the  first  week,  dm-ing  which 
 (p.  63.  c.)    he  spoke  every  day.     He  observes  however,  the  good  effect 
 *  P.49.A.B.  which  affliction  and  fear  had  upon  the  people.    "  The^  public 
 [and  p.  52.  "  placc  is  cmpty,^'  says  he,  "  but  the  chm'ch  is  full ;  men  are 
 ^■-'  "  sought  for  in  the  city  as  in  a  solitude,  but  in  the  church 
 
 *'  we  are  crowded  by  them ;  every  body  flies  thither  as  into 
 "  a  port  to  avoid  a  storm  .-"^     For  four  days  together  he  spent 
 his  whole  time  in  comforting  them  and  exhorting  them  to 
 patience,  and  to  repent ;  by  the  example  of  Job,  of  the  three 
 children  in  the  fiery  furnace,  and  of  the  Ninevites,  which  are 
 "  Const.       generally®  made  use  of  to  excite  people  to  repentance.     He 
 li.  c^  22.'      did  not  begin^  till  the  fifth  day  to  explain  Genesis  to  them, 
 p^gwp""  which  is  read  after  Lent  is  begun.     In  the  Greek®  Church 
 ?"^  ?•)       it  begins  on  the  Monday  of  the  first  week  at  evening  service: 
 
 ^  Triod.  ^  '  .  <=)  ^ 
 
 Graec.  f.  ,(„.  for  that  is  their  first  day  of  fasting.     St.  John  Chrysostom 
 Rom.  Fer.   Continued  this   explanation  on  the  following  days ;    but  he 
 Hebd^'s      ^  along  apphes  it  to  comfort  them,  and  excite  them  to  re^ 
 tuag]         pentance. 
 ^  Tom.  li.        In  one^  of  these  discourses  he  takes  notice  of  an  abuse 
 
 Horn.  XV.  ,  1  •  1  •    1 
 
 p.  151.  D.    which  prevailed  very  much  at  that  tmie ;  which  was  to  take 
 
 precautions  against  fasting,  by  plenteous  meals  before  and 
 
 |Hom.xviii.  after  them,  as  it  were  to  repair  a  loss.     In  another'  he  re- 
 
 B,  proves  those  atIio  rejoiced  that  Lent  was  half  over,  as  thougli 
 they  had  gained  a  great  "sictoiy;  and  those  who  grieve  during 
 Lent  at  the  prospect  of  the  recurrence  of  the  fast  the  year 
 after.  "  This  all  proceeds,"  he  says,  "  from  our  supposing 
 "  fasting  to  consist  in  the  mere  abstinence  from  food,  instead 
 
 » Horn.  ix.  "  of  a  right  disposition  of  the  soul."  In  another^  place  he 
 (ioT.D.)  reproves  those  who  scruple  coming  to  church  after  they  have 
 3  p.  98.  A.    eaten.     "  Perhaps,"  says  he'^  "  the  iU  state  of  your  health 
 
HOOK  XIX.]  ECCLESIASTICAL  HISTORY.  i;J7 
 
 "  excuses  you  from  fasting  ;    ])ut  it  docs  not  excuse  you  from  A.  D.  387. 
 
 "  lieariug  the  word  of  God ;"    and  "  tlie  expectation  of  going 
 
 "  to  cliurch  should  lead  to  a  bcconiing  moderation  in  food." 
 
 This  discourse  had  its  effect;    and  in  tliat'  Avliicli  foHowed  '  Horn.  x. 
 
 vSt.  Clu*yso3tom  congratulated  his  hearers,  inasmuch  as  many  d.'  ' ' " 
 
 ■who  had  not*  kept  the    fast,  nevertheless   came  to  church  [*Tcij'V^- 
 
 aftcr  they  had  dined  ;  for  in  Lent  the  sermon' was  preached  ^'''^  ^"''■-' 
 
 in    the    evening,    and   the    sacrifice    followed".     This    holy 
 
 preacher  did  not  value  the  applause'  which  was  sometimes  Miom.ii. p. 
 
 expressed  hy  the  people:    ho  simply  desired  and  cared  for  r^"  J^j:,''"^ 
 
 their  salvation,     lie  did  not  rest  satisfied  with  speaking,  he 
 
 made  a  strict  encpiiry  into  what  advantage  was  dcri\cd  hy 
 
 his  hearers,  as  a  physician*  enquires  into  the  condition  of  his  *  p.  97.  B. 
 
 patients ;  and  on  this  he  was  continually  employed.     From 
 
 lience  it  is  that  he  reverts  to  swearing'^  again  and  again  in  '  iiom.  xv. 
 
 his  homilies,  and  does  not  leave  ofi'  till  he  has  cured  his  igo.)"    '' 
 
 people  of  it.     He  had  often  spoken  to  them  against  the 
 
 public  shows",  hut  fear  was  now  more  effectual  than  all  his  [« Gioseier, 
 
 discourses.     The  people  withdrew  from  them  of  their  own  §"V{)o!T°  * 
 
 accord  iu  this  time  of  affliction,  and  uot  oidy  the  Christians 
 
 «  This  looks  like  a  mistake.  Tlie  op?re  Martyi'ol.  colligendo.)  viz.  (a) 
 Homily  from  ■which  I'leury  is  quoting  on  Thursday  in  Holy  Week  (Maundy 
 seems  at  first  sight  to  speak  of  the  Holy  Tliursda}')  to  commemorate  more  ex- 
 Eucharist,  but  the  context  shews  that  actly  the  Institution  of  this  Sacrament, 
 where  St.  Chrysostom  speaks  of  A7;/>(7««/  S.August.  Ep.  54.  (118)  ad  Jamiar. 
 /nod  and' a  Holy  Feast,  he  is  only  speak-  §.  ;5,  (i.  (on  which  one  day,  for  the  same 
 ing  of  Christian  jjreaching,  to  wliieh  he  reason,  it  was  a  common  practice  in  the 
 exhorts  the  people  to  come,  tliough  not  African  Church  to  break  tlie  fast  before 
 fasting.  The  fact  that  St.  Chrysostom  communicating,  to  which  St.  Augustine 
 denied  solemnly  the  charge  (;f  admitting  {wh\  .'■upra)  refers,  and  which  is  ordered 
 persons,  not  fasting,  to  the  Oblation,  in  Can.  28.  (85)  Cone.  Cartli.  A.  D. 
 makes  against  the  statement  in  the  398.  Mansi,  torn.  iii.  p.  923.  though 
 text,     (rieury,  bk.  xxi.  ch.  20.)  disallowed  in  the  rest  of  Christendom 
 
 However,  tliough  the  Oblation  was,  by  Cone.   Laodic.  .\.  D.  320.  Can.  50. 
 
 as   the  rule,  mnde   in  the  moniiiig,  in  Mausi,  t  iii.   p.  571.   and  again,  with 
 
 token  of  the   Hesiirrection  of  o,;r  Lord,  express   reference  to  the  Carthaginian 
 
 even  as   He  made  the  oH'cring  in  the  Canon,  in  Cone.   Qniniscxt.  in  Trullo. 
 
 evening  in  token  of  the  "  sunset   and  A.  I).  680-1.   Can.  29.  Mansi,  torn.  xi. 
 
 "  evening"    of  the  world,   (St.  Cypr.  p.  95(5.  Conip.  Concil.   Calibon.  A.  D. 
 
 Ep.  G.3.  ad  Caecil.  p.    UYO.)  yet  there  (il3-4.  Mansi,  tom.  x.   p.   1196.    inter 
 
 were  occasions,  on  which  it  was  made  canoncs  hoc  titulo  ajiud  Vet,    Collect, 
 
 ill    the    evening.     1.  As   a    local    cus-  inscriptos,   Can.   5.)  (/3)  on  the  Great 
 
 tom,  in   tiie   Tiicbaid    and   among   the  Sabbath  or  Kaster  Kve.      See   Tleury, 
 
 Egyptians    near  Alexandria,  (Socr.  5.  bk.  xxi.  ch.  36.  and  St.  Chrjsost.  Epist. 
 
 22.)   viz.   on    the    Sabbath    (Saturday)  1.    ad   Innocent,    tom.  iii.   p.   518.    E. 
 
 after  feasting.     2.  As  a  custom  of  the  (Comp.  Hom.  in  Ps.  145.  tom.  v.  p.  525.) 
 
 Church    Catholic,    (Sec    St.   Ambrose,  On  the  subject  of  this  note  see  Hospinian. 
 
 Serm.  viii.  in  I's.   118.  §.  43.  tom.  i.  Hist.  Sacrament,   p.s.   i.    lib.  ii.   p.  49. 
 
 p.  1073.  and  compare  Epist.  Supposit.  Cassandcr,    p.   88.    and    Bingham,    xv. 
 
 Chrom.  et   Heliod.  ad  13.    Hierou.  dc  7,  8. 
 
138  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  387.  but  the  Pagans  forsook  the  theatre  and  the  hippodrome,  in 
 
 order  to  come  to  church  and  sing  the  praises  of  God.     A 
 
 •p.  153.  A.  daily  improvement'  was  perceptible,  and  instead  of  impure 
 
 (I'O.    .)^  songs   and   merriment,   with  which  the    streets   and  public 
 
 places  formerly  resounded,  nothing  was  heard  but   groans, 
 
 [2eu^i?/t(Oi.]  prayers,  and  pious  supplications^ ;  the  shops  were  shut,  and 
 
 the  whole  city  became  a  church. 
 
 III.  In  the  mean  time  the  Emperor  heard  of  the  sedition  at 
 
 th'eVmpe^    Autioch,  being  then  at  Constantinople^,  in  the  beginning  of 
 
 riai:com-    the  year  387.     At  first  he  only  heard  it  by  common  report, 
 
 nmissioners. 
 
 "  Gothofr. '  on  account  of  the  delay  of  the  messengers,  and  in  the  first 
 CodTheod.  excitement  of  his  indignation  he  resolved  to  deprive  that 
 Soz'vii''93  ^^^  ^^  ^^^  ^^^  privileges,  and  to  transfer  the  dignity  of  the 
 metropolis  of  Sp-ia  and  of  all  the  East  to  Laodicea,  which 
 had  long  been  jealous  of  the  greatness  of  Antioch.     He  im- 
 mediately sent  thither  two  of  his  principal  ministers,  Helli- 
 [*  See  note  bicus   the  Magister^  Militum,   and  Csesarius  the  M agister^ 
 [s'^See  note  Officiorum,  in  order  to  enquire  into  the  affair,  and  punish 
 1  page  65.]  ^be  ringleaders.     The  Bishop  Flavdan®  met  them  half  way, 
 
 "  Horn.  XXI.  ^  ^  ,      ^  -  ' 
 
 p.  216.  B.    and  on  being;  informed  of  the  cause  of  their  iom-ney,  with 
 
 (20  p  227  .  .  . 
 
 C. )     ""    the  Adew  of  the  affiictions  of  his  flock  full  before  him,  he 
 shed  torrents  of  tears,  and  with  redoubled  earnestness  be- 
 sought God  to  soften  the  heart  of  the  Emperor.    And  indeed 
 their  arrival  spread  terror  throughout  Antioch.    They  declared 
 the  city  deprived  of  its  privileges,  they  forbade  the  public  shows 
 of  the  theatre,  and  of  the  hippodrome,  and,  which  was  a  severe 
 punishment  in  hot  countries,  ordered  the  baths  to  be  closed. 
 They   began   to    prosecute   the   criminals,    and   chiefly   the 
 'Horn.  xiv.  senators  and  magistrates'  who  had  not  quelled  the  sedition. 
 D.  (p^  166.  All  the  people*  who  remained  in  the  city,  appeared  at  the 
 P^        iii   g^tes  of  the  palace  where  the  tribunal  was  set.     And  these 
 p.  133.  (p.    TVTetched  citizens,  each  man  suspecting  his  neighbour,  stood 
 gazing  at  each  other,  not  daring  to  speak,  for  they  had  seen 
 several  persons  apprehended  contrary  to  all  expectation,  and 
 confined  in  the  palace.     Thus  they  continued  silent,  lifting 
 up  their  eyes  and  hands  to  heaven,  and  praying  that  God 
 '  p.  134  A.  would  soften  the  hearts  of  the  judges.  The  hall^  was  filled  with 
 soldiers,  armed  with  swords  and  clubs  commanding  silence, 
 in  order  to  prevent  the  tumult  which  might  be  occasioned 
 by  the  wives  and  relations  of  the  persons  accused.     Amongst 
 
HOOK  MX.]  ECCLESIASTICAL  IIISTOIIV.  l;U) 
 
 others,  were  seen  tlic  inotlicr  .uid  sister  of  one  of  these  un-  a.  d.  ^^*7. 
 li;il)j)y  men  sitting  at  the  door  of  the  room,  where  the  judges 
 were  exjvniining  them,  though  they  were  women  of  the  greatest 
 distinction  in  the  city;  there  tliey  remained,  ak)ne,  disregarded, 
 and  covering  their  faces  through  shame.  They  couhl  liear 
 from  within  the  room  the  threatenings  of  the  judges,  tlie 
 voice  of  tlie  executioners,  the  strokes  of  tlic  rods,  and  the 
 cries  of  tliose  wlio  Avcrc  tortiu'cd,  wliich  pierced  their  hearts. 
 The  judges  themselves,  who  were  humane  and  virtuous  men, 
 were  distressed  at  the  pmiishments  which  they  were  obHged 
 to  inflict.  Wlien  evening  came,  the  event  was  anxiously 
 looked  for;  and  in  the  mean  time  the  people  offered  up 
 prayers  and  vows  to  God,  that  He  Avould  incline  the  hearts 
 of  the  judges  to  suspend  the  verdict,  and  refer  it  to  the 
 Emperor.  At  last,  the  criminals,  loaded  with  irons,  Averc  sent 
 to  prison,  and  in  this  condition  those  who  had  exhibited 
 shows  at  their  own  expense,  and  filled  the  other  public 
 employments  iu  the  state,  passed  through  the  open  square 
 exposed  to  the  gaze  of  all.  Their  estates  were  confiscated, 
 and  banners'  were  set  up  at  the  doors  of  their  houses.  Their  ['  Scebk. 
 wives  being  turned  out  of  doors,  Avere  forced  to  go  and  seek  41] ' 
 for  a  shelter,  which  it  Avas  very  difficult  for  them  to  find, 
 because  every  one  scrupled  to  take  them  in,  for  fear  of 
 l)ringing  himself  under  suspicion. 
 
 Tiien  the  jMonks''  Avho  lived  in  the  neighbourhood  of  An-       iv. 
 tioeh,  came  down  from  the  mountains,  left  the  caves  and  aii",.rii  iieiij" 
 huts  in  Avhich  they  had  immured  therasehes  for  many  years, ! pj^."r"'j^'i|" 
 and  came  into  the  citv  of  their  OAvn   aci'ord,  i)urelv  to  ad-  ^vii.  §.  7. 
 
 *  Ilom.  17. 
 
 minister  consolation  to  the  atllicted.     They  needed  but  to  §.  1.  p.  172. 
 sliCAV  themselves,  for  they  had  lived  a  life  of  such  austerity  c.) ' 
 that  their  very  aspect  inspired   a   contempt  of  life.     They 
 spent  the  Avholc  day  at  the  gate  of  the  palace,  spoke  l)oldly 
 to  the  magistrates,  and  interceded  for  the  criminals,  dechu-ing 
 that  they  Avould  not  move  till  the  judges  had  pardoned  the 
 accused.     The  judges' told  them  that  this  Avas  not  in  their  >§.2.p.i74. 
 poAver,  and  that  it  Avould  be  of  dangerous  consecpicnce  not  *'' 
 to  punish  such  disorders.     The  Monks  offered  to  go  Avith  the 
 accused  to  the  Emperor,  in  order  to   solicit   their  pardon, 
 "  For,"  said  they,  "  the  master  of  om-  empire  is  pious,  and 
 "  Ave  shall  certainly  appease  him,  avc  will  either  ])rcvent  you 
 
140  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  387.  "  shedding  tlie  blood  of  these  unhappy  people,  or  we  will  die 
 "  with  them.  We  ov/n  the  crimes  which  they  have  committed 
 "  are  great,  but  the  Emperor's  clemency  is  still  greater/^ 
 The  judges,  astonished  at  their  resolution,  for  they  were 
 ready  to  undertake  the  journey  to  Constantinople,  would 
 not  suffer  them  to  go,  and  gave  them  hopes  of  obtaining 
 pardon  from  the  Emperor,  provided  only  that  the  Monks 
 would  give  them  their  remonstrances  in  writing,  which  they 
 did.  Having  therefore  obtained  from  the  judges  what  they 
 desired,  they  immediately  returned  back  to  their  solitudes. 
 
 'Fieuiy,bk.      Amonff  these  holy  Monks \  Macedonius^  surnamed  Critho- 
 
 xvii.  ch.  7.  .....  . 
 
 ^  Theodor.  phagus^,  distinguished  himself  in  a  particular  manner.  He 
 ejusd.  Phi-  was  a  pcrson  of  great  simplicity,  unlearned,  and  had  not  the 
 Rei*  IIM  least  knowledge  of  the  workr,  having  spent  his  life  on  the 
 c.  13.  torn,  mountains    in   prayer   night    and    day.     Meeting  with   the 
 
 111.  p.  834.  ",,  ,  •TT1         {*     1  '         1 
 
 p  From  liv- Emperor's  two  commissioners  in  the  middle  oi  the  city,  he 
 oiv.yjmoist^  took  0110  of  them  by  the  cloak,  and  commanded  them 
 waterT^'^  botli  to  alight  from  their  horses.  They  at  first  were  in- 
 *  [icuiTuv  dignant,  seeing  only  a  little  old  man  covered  wdtli  tatters, 
 ^roji/  TtAfji.  but  when  some  of  their  company  told  them  who  he  was,  they 
 TTCLvaniipos  ahghted,  and  embracing  his  knees,  begged  his  pardon.  "  My 
 s  vid.  "  friends,"  said  he  ^  to  them,  "  speak  thus  to  the  Emperor  : 
 Hom^Tv'ii  '' '  ^^'^  ^^^  ^^^^  ^  \i.VL\^  onh^,  but  a  man ;  your  subjects  are 
 p.  172.  D.    <(  I  also  men  made  after  the  image  of  God.     You  are  exas- 
 
 (194.  A.)  .  . 
 
 " '  perated  for  the  destruction  of  brazen  images ;  but  a  living 
 " '  and  reasonable  image  is  far  different  from  them ;  the  loss 
 " '  of  the  former  may  easily  be  supplied,  it  is  easy  for  us  to 
 " '  create  many  such  images  for  every  one  that  has  been 
 " '  destroyed,  and  indeed  others  are  already  set  up  in  their 
 " '  places ;  but  you  cannot  yourself  possibly  create  a  single 
 " '  hair  of  those  whom  you  shall  have  put  to  death.^ "  Mace- 
 donius  said  this  in  Syriac,  and  it  Avas  explained  in  Greek 
 to  Hellebicus  and  Csesarius.  They  were  surprised ;  for  such 
 words  they  never  expected  from  a  rude  and  ignorant  man ;  and 
 « p.  1 75.  A.  they  promised  to  repeat  them  to  the  Emperor.  The  Bishops  ® 
 (p.  196.  .)  tiigcovered  as  much  zeal  as  the  Monks.  They  stopped  the 
 judges,  and  would  not  suffer  them  to  proceed  on  their  way, 
 till  they  had  promised  that  this  matter  should  have  a  happy 
 issue.  If  they  refused  they  grew  bolder,  in  order  to  prevail 
 upon  them  the  sooner ;    but  when  they  obtained    what  they 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  141 
 
 sued  for,  tlioy  embraced  their  knees  and  kissed  tlicii-  liaiids,  A-  n.  -t^*?. 
 shewing  that  tlieir  moderation  vas  equal  to  their  eonragc. 
 We  may  suppose,  that  the  liisho[)s  in  the  neiglihourhood  of 
 Antioch    hastened    tliither    on    tliis  occasion,   and   that  the 
 Priests  seconded  their  exertions. 
 
 But  the  heathen  pliiloso[)hers  did  not  imitate  them  in  this 
 respect;  and  St.  Chrysostom  did  not  fail  to  lij^jraid  them 
 in  consequence.  "  Where  are  now,''  said  he,  "  those  cloak- 
 "  clad  philosophers,  displaying  their  long  beards,  and  with 
 "  their  staves  in  their  hands,  those  infamous  Cynics,  more  vile 
 "  and  wretched  than  the  dogs  they  imitate?  they  have  all 
 "  left  the  city,  and  are  gone  to  hide  themselves  in  caves. 
 "  Those  only  whose  works  prove  them  to  be  true  philosophers, 
 "  have  shewn  themselves  in  the  market-place,  as  if  no  evil 
 "  had  befallen  the  city.  The  inhabitants  of  cities  are  fled 
 "  into  the  deserts,  and  the  inhabitants  of  the  deserts  are 
 "come  into  the  city.''  And  afterwards':  "The  present 'p.  174.  D. 
 "transactions  are  a  proof  of  the  falsity  of  their  histories,^  ''"  '^ 
 "  and  the  truth  of  our  own.  Our  !Monks,  who  have  suc- 
 "  ceedcd  to  the  religion  of  the  Apostles,  exhibit  their  virtue 
 "  and  their  boldness.  Thus  we  have  no  need  of  writings  to 
 "  prove  the  virtue  of  the  Apostles ;  facts  themselves  declaring 
 "  it,  and  the  disciples  representing  the  masters.  We  have 
 "  no  occasion  to  have  recourse  to  arguments,  in  order  to 
 "  discover  the  trilling  of  the  Greeks,  and  the  weakness  of 
 "  their  philosophers ;  acts  themselves  declaring,  that  the 
 "  whole  has  been  throughout  a  series  of  fictions  and  de- 
 "  lusion."  Neither  would  he  sutler  the  Christians  to  expect 
 consolation  from  the  unbelievers.  A  heathen  magistrate,  upon 
 a  false  report  which  had  been  raised  of  certain  soldiers  that 
 were  said  to  be  arri\ed,  had  spoken  to  them  to  encourage  them,  • 
 and  St.  Chrysostom'^  reproaches  them  with  it  in  this  manner;  MTom.  wi. 
 "  I  have  applauded  the  vigilance  of  this  magistrate,  but  have  j""'  •''  "'*'• 
 "  blushed  for  shame  at  the  thought  of  your  standing  in  need 
 "  of  any  such  consolation.  I  wished  that  the  earth  would 
 "  open  and  swallow  me  up,  when  I  heard  the  terms  in  which 
 "  he  spoke  to  you,  sometimes  to  comfort  you,  sometimes  to 
 "  upbraid  yoin*  unrcasonsdjle  timidity  ;  it  was  not  for  you  to 
 "  receive  instruction  from  him  ;  it  is  yours  rather  to  instruct 
 "  a//  who  are  unbelievers.     With  what  face  shall  we  look  at 
 
142  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  387.  "  tliem  hencefonvard  ?  With  wliat  tongue  shall  we  address 
 "  them,  in  order  to  animate  and  encourage  them  in  their 
 "afflictions?'' 
 
 The    informations    and    enquiries   being    ended,   and   the 
 criminals  thrown  into  prison,  the  Emperor's  two  Commis- 
 sioners still  agreed  to  make  a  report  to  him,  and  to  await 
 '  Liban.  in  his   Orders,  before   they   proceeded  further.     Csesarius^    set 
 ii.'p.  515.     out  in   order   to   receive   them,  and  returned  to  Constan- 
 InHeiiebic*  tiuoplc  with  the  utmost  expedition ;    Helhbicus  remained  at 
 P- 125.  (p.   Antioch.     Every  thing    grew    calm   there ;    and   when   the 
 people  saw  that  no  one  had  been  put  to  death,  and  that 
 the  Emperor  would  have   time  to   soften  his   resentment, 
 they  began  to  revive,  and  to  raise  their  desponding  hopes. 
 =  Horn.  xi.   St.  John  Chrysostom^,  who  during  the  time  that  the  Em- 
 (j).  127.  B.)  peror's   commissioners   were    engaged  in  these   affairs,  had 
 "  Horn,  xi,  remained  silent,  began  again  now  to  speak,  and'  for  four  or 
 xvi'i.     '      five  days  successively,  he  began  his  Sermons  with  a  thanks- 
 giving upon  the  happy  turn  of  affairs;    continuing  at  the 
 same  time  to  preach  on  the  Creation,  and  against  swearing. 
 <Hom^xviii.  In  one*  of  his  succeeding  discourses,  he  censures  those,  who 
 (p.  2ii.y    under  pretence  of  the  prohibition,  by  which  they  were  for- 
 bidden to  go  to  the  baths,  used  to  go  and  bathe  in  the  river ; 
 where  they  danced,  and  committed  a  thousand  irregularities, 
 drawing  even  women  along  with  them  to  the  place,  and  this 
 too   at  a  time  when  the  principal  citizens  were  either  in 
 prison  or  had  fled,  and  the  whole  city  was  under  the  utmost 
 alarm.     He  tells  his  hearers  that  he  was  sensible  that  they 
 had  no  share  in  these  disorders,  but  he  exhorts  them  to 
 endeavour  to  reform  those  who  had  been  guilty  of  them. 
 V.  In  the  mean  time  Flavian  the   Bishop   arrived*  at  Con- 
 
 Co^nstaiif-   stantinople.     After  he  had  entered  the  palace,  he  stood  at  a 
 "noni  xxi  distance  from  the  Emperor,  without  speaking,  holding  down 
 p.  216.  p.    his  head  and  hiding  his  face,  as  though  he  had  been  guilty 
 D.  )Ed.Sav.'  of  the  crime  which  the  inhabitants  of  Antioch  had  committed. 
 595.'  ^''  '^'  The  Emperor  advanced  towards  him,  and  without  shewing 
 the  least  anger  in  his  countenance,  laid  before  him  his  be- 
 «p.  217.  A.  neficence  towards  the   city  of  Antioch'^,   during  the  whole 
 course  of  his  reign,  and  as  he  enumerated  each  particular 
 favour,  he  remarked,  "  Is  this  then  the  requital  I  ought  to 
 "  have  met  with  ?  what  complaint,  great  or  small,  have  they 
 
nooK  XIX.]  ECCLESIASTICAL  HISTORY.  143 
 
 "  to  make  against  nic  ?   and  why  niu.st  they  attack  the  dvail ?  A.  1).  387. 
 
 "  liave  I  not  always  shewn  a  greater  love  for  this  city  than 
 
 "  for  any  other,  not  even  (excepting  that  in  Mhich  I  was  horn? 
 
 "  and  liave  I  not  continnally  dcchircd  the  desire  whicli  I  liad 
 
 "  to  see  it?"     Upon  this  the  Bishoi)  groaning  bitterly,  and 
 
 hursting  ont  again  into  tears,  cried  ont :    "  We  are  indeed 
 
 "  sensible  of  the  all'ection  which  your  Majesty  has  ever  dis- 
 
 "  covered  for  onr  conntry,  and  this  truly  is  our  most  bitter 
 
 "  retlection.      Destroy,   burn,   kill,   do   what   you   will ;     our 
 
 "  punishment  will  still  be  less  than  we  deserve;    the  evil  wc 
 
 "  liave  already  done  ourselves  is  worse  than  ten  thousand 
 
 "  deaths.     For  what  can  be  a  more  bitter  thought  to  us, 
 
 "  than  for  the  whole   world   to   know    that   wc  have    been 
 
 "  guilty  of  the  utmost  ingratitude  ?    The  devils  have  em- 
 
 "  ployed  .all  their  efforts'  to  deprive  this  city,  once  so  dear  '  p.  2 is.  h 
 
 "  to  you,  of  your  good  will.     If  you  destroy  it,  you  will 
 
 "  gratify  their  wishes ;   but  if  you  pardon  it,  you  will  iuHict 
 
 "on  them  the  most  severe  blow  you  can.     You  may"  now  » p.  21  >^.  n. 
 
 "  adorn  your  head  Avith  a  brighter  diadem  than  tlie  crown  ^''"  ^■'*-' 
 
 "  you  wear,  since  you  owe  that  in  i)art  to  another's  gene- 
 
 "  rosity ;    whereas  the  glory  that  Avill  accrue  to  you  from 
 
 "  hence,  will  ])e  the  fruit  of  your  own  A-irtue.     Yoiu*  statues 
 
 "  have  been  thrown  down.    True  !  but  you  may  erect^  others  '  p.  219.  a. 
 
 "  of  much  greater  value  in  the  hearts  of  youi'  subjects,  and 
 
 "  by  that  means  have  as  many  statues  as  there  are  men  in 
 
 "  the  Avorld."     lie  then  quoted  the  example  of  Constantine*, « ii,i,i.  n. 
 
 who  took  no  further  vengeance  on  those  who  had  thrown 
 
 stones    at    liis    statue,    than    l)y    laying    his    hand    on    his 
 
 face,   and  saying  that  he  felt  nothing  of  it ;   he  reminded 
 
 Theodosius  of  his  own  laws*,  by  which  the  prisoners  were  s  cod.  The- 
 
 set  free  at  Easter,  and  of  those  noble  words  he  liad  added,  "''"'•V';'^' 
 
 '  '  clo  iiululg. 
 
 "  Would  to  God,  I  eoidd  also  raise  the  dead  !"     "  It  is  now  '''"'"i-  \\-^- 
 "  in  your  power  to  do  it,"  continued  Flavian,  "  and  you  will  1.  [a.  d. 
 "  raise  from  the  dead  the  whole  city  of  Antioeh.     Its  obh-  [A'.D.ak').] 
 "  gation**  will  be  greater  to  you  than  to  its  founder,  greater  «p.22().  a. B. 
 "  than  if  you  had  delivered  it,  after  having  been  taken  by  ^''-  '^^^-^ 
 "  the  Barbarians. 
 
 "  Consider',  that  not  only  the  safety  of  this  city,  but  even  » ,,.  220.  b. 
 "  your  own  glory,  or  rather  that  of  Christianity,  is  at  stake. 
 "  Jews  and  Heathens  are  acquainted  with  this  event,  and  have 
 
144  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  387.  '^  tlieir  eyes  fixed  upon  you.     If  you  follow  the  dictates  of 
 
 "  clemency,   tliey  will    say   to    one    another :     '  Behold   the 
 
 " '  mighty  force  of  the   Christian  religion  !    it  has  checked 
 
 [  >  6/^r<TlMo^.  " '  the  indiguatiou  of  a  man,  who  has  not '  his  equal  upon 
 
 c.  i.  p.  i.     " '  earth ;    and  has  inspired  him  with  a  spirit  of  wisdom,  of 
 
 ^■'^  " '  which  even  a  private  man  would  be  incapable.     The  God 
 
 [*  e|  avepJ)-  " '  of  Christians  must  certainly  be  a  great  God,  since  ^  he 
 
 ""om^lli^'  " '  raises  mankind  above  nature.'     If  any  one  tell  you  that 
 
 K.  T.  A.]       «  your  clemency  will  be  the  occasion  of  making  other  cities 
 
 'p.  2-20.  D.  "  more  insolent,  do  not  listen  to  them.     You  might ^  indeed 
 
 (p.  231.)     a  ]jg  jifj.f^i(j  QYi  this  account,  if  your  iveakncss  obliged  you  to 
 
 "  pardon ;  but  these  men  are  already  dead  with  fear,  and  are 
 
 '*  every  moment  in   expectation  of  punisliment.     Had  you 
 
 "  slain  them  all,  they  would  not  have  suffered  so  much  as 
 
 "  they  have   done.     Many,   who  fled   into    the    deserts   are 
 
 "  become  the  prey  of  wild  beasts  :   others  have  hidden  them- 
 
 "  selves  in  ca^es,  where  they  have  spent  tlieir  days  and  nights; 
 
 "  not  men  only,  but  even  little  children,  and  delicate  and 
 
 "  free-born  women.     The   city  is   reduced   to   a   condition 
 
 "  worse  than  slavery ;    the  whole  world  knows  it ;    and  you 
 
 "  could  not  gi^'e  so  terrible  an  example  to  others,  were  you 
 
 "  to  raze  them  to  their  foundations.     Suffer  it  now  therefore 
 
 "  to  breathe  again.     It  is  easy  for  any  man  to  punish,  but  it 
 
 "  is  a  rare  glory  for  an  insulted  Emperor  to  pardon. 
 
 *  p.  222.  A.       "  How  ^  glorious  will  it  be  for  you,  when  it  shall  one  day  be 
 (p-     -  '■)((  ^^{([^  ^]^j^t  so  great  a  city  being  involved  in  general  guilt, 
 
 "  when  all  were  in  the  utmost  terror;  when  governors,  judges, 
 
 ''  or  generals,  dared  not  to  open  their  lips  in  intercession,  that 
 
 "  a  single  old  man  invested  with  the  Priesthood  of  God,  ap- 
 
 "  peared  before  the  prince,  and  simply  by  his  presence,  and 
 
 '^  his  ungarnished  words  prevailed  with  him !  For,  O  Emperor ! 
 
 "  our  city  in  sending  me  on  this  mission  honours  you  not 
 
 "  slightly,  since  by  this  act  it  judges  that  you  esteem  the 
 
 "  Priests  of  God,  how  contemptible  soever  they  may  in  them- 
 
 ['T'osapx'ls  '^  selves  be,  higher  than  any  other*  office  beneath  your  rule. 
 
 ^I^ffolf^T  "  -^^^^  •''■  ^™  come  not  only  fi'om  these  people,  but  from  the 
 
 Sav.p.(;o2.)  '(  Master  of  the  angels  in  heaven,  to  declare  to  vou,  that  if^ 
 
 *  St. Matt. 6.  ^'  you  forgive  men  their  trespasses,  your  heavenly  Father  will 
 
 "  likewise  forgive  you.    Call  to  mind  therefore  that  daj^,  when 
 "  we  shall  all  of  us  give  an  account  of  our  actions.     Reflect 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  145 
 
 "  that  if  you  liavc  ain'  sins,  you  Mill  be  able  to  blot  tlicm  out  A.  P.  3P7. 
 
 "  witliout  difliculty,  by  the  sentence  you  pronounce.     Other 
 
 "  deputies  bring  you  gold,  silver,  and  such  like  costly  gifts ;  I 
 
 "  am  come  to  yoiu'  Majesty  with  our  holy  laws,  and  exhort 
 
 "  you  to  imitate  your  Master,  who  though  wantonly  each  day 
 
 "  offended  by  us,  faileth  not  to  supply  us  with  His  blessings. 
 
 "  Do  not  disappoint   my  hopes,   do  not  put  to   shame  my 
 
 "promises;    for  know,  that  if  you  restore  our  city  to  your 
 
 "  favour,  T  shall  return  to  it  with  confidence ;  but  if  you  cast 
 
 "  it  off,   not   only  will  I  never   return    thither,   but  I  will 
 
 "  henceforth  renounce  it,  as  being  no  longer  my  countiy." 
 
 FlaWau  ha^^ng  spoken  thus,  Thcodosius  could  scarce  refrain       vi. 
 from  tears,  and  said ;   "  What  great  wonder  Mill  it  ])e  if  we  us  pardons 
 "  mIio  are  but  men,  should  pardon  those  who  are  like  our-  ijJt'iii'its  of 
 "  selves,  seeing    that  the  INIaster  of  the  world  came  i;pon  ''^'"'"^■••• 
 "  the  earth,  and  made  Himself  a  slave  for  oiu*  sakes ;    and 
 "  M'hen  He  was  crucified  by  those  whom  He  had  loaded  with 
 "  benefits,  interceded  with  his  Father  for  them,  saying'.  Father, «  st.  Luke 
 "forgive  them,  for  they  know  not  ivhat  they  do?"     Flavian  ~  "   "*' 
 wished  to  continue  at  Constantinople,  to  celebrate  the  Feast 
 of  Easter  with  the  Emperor,  but  the  Emperor  said  to  him*;  'p.  223. (p. 
 "  I  know  that  your  flock  are  still  in  a  state  of  affliction,  go 
 "  and  comfort  them."     Flavian  pressed  Thcodosius  with  en- 
 treaties to  send  his  son  thither,  but  he  answered  him  :  "  Offer 
 "  up  your  prayers  to  God,  to  obtain  the  removal  of  the  ob- 
 "  staeles,  and   the   termination  of  these   wars,  and  I  will 
 "  concede  mvself."     The  Emperor^  also  answered  the  letter  '  Thcodor. 
 which  Ctcsarius  had  brought  him  from  the  ISIonks  of  Antioch, 
 and  seemed  to  wish  to  justify  his  conduct  in  their  eyes.    The 
 heathens  were  also  desirous  of  having  a  share  in  the  credit  of 
 this  reconciliation,  and  ascribed  it  to  the  elociuencc  of  Libanius 
 the  sophist.     And  indeed,  he'  went  to  Constantinople,  not- *  Lihan. 
 withstanding  his  great  age,  and  presented  himself  before  the  init. 
 Emperor,  not,  as  Zosimus  pretends*,  as  depiitv  of  the  senate  *Zosim.  iv. 
 
 *  "111)      'tt^ 
 
 of  Antioch,  but  as  he  himself  assures  us,  of  his  own  accord,  (p.  tgg.)" 
 without  having  been  sent  by  any  one.     Four  speeches  which 
 he  made  on  this  occasion,  have  been  transmitted  to  us  ;    viz. 
 two"  to  the  Emperor  Thcodosius  the  first  to  persuade  him  to  *  Orat.  12, 
 pardon  the  inhabitants  of  Antioch,  and  the  second  to  thank 
 him  for  having  done  it;  the  two'  others  are  pancgArics  in-  '  orat  20 
 
 L  *  21.     •     ' 
 
146  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  387.  scribed  to  Csesarius  and  Hellebicus^  tlie  Emperor's  two  com- 
 missioners. 
 '  s.  Chr>s.       Even  after  Flavian'  had  set  out,  and  liad  passed  the  Straits, 
 p.°S'3.^D.  Tlieodosins  sent  after  liim  to  know  whether  he  piu'sued  his 
 FT'sav^^'"^  course  to  Antioch  with  expedition,  for  he  was  afraid  that  he 
 XX.  p.  G02.  might  stop  by  the  way,  and  [lessen  the  rejoicings  of  the  city 
 by]  celebrating  the  Easter  Festival  in  another  place.    Flavian 
 lost  no  time,  but  still  did  not  make  a  point  of  being  the  first 
 to  carry  this  happy  news  to  Antioch,  but  despatched  mes- 
 sengers before  him,  to  whom  he  gave  the  Emperor's  letters. 
 Mbid.  p.     The  inhabitants^  of  Antioch,  on  hearing  this  news,  adorned 
 
 2-73   E.  .  .  . 
 
 (225.  C.)  the  pubhc  place  with  garlands,  lighted  up  lamps,  and  cele- 
 brated this  Festival,  as  if  it  had  been  that  of  the  nativity  of 
 '  Hmn.xxi.  their  city.  "VVTien  Flavian'  arrived  he  had  the  happiness  of 
 *'■  ^'  '  finding  his  sister  alive,  whom  he  had  left  at  the  point  of 
 ♦  p.  216.  death,  and  of  celebrating  Easter  with  his  flock.  However* 
 (^26.    .)    j^g  ^^^^  j^q|.  j^g(.j.j]30  j^jjy  Qf  ^iijg  good  success  to  himself;  and 
 
 when  he  was   asked  by  what  means  he  had  appeased  the 
 
 Emperor,  he  said :  "  I  contributed  nothing ;  it  was  God  who 
 
 "  softened  his  heart,  he  w'as  appeased  of  his   own   accord, 
 
 "  before  I  opened  my  mouth ;    and  he  spoke  of  what  had 
 
 "  happened  with  as  much  calmness,  as  though  not  himself, 
 
 "  some  other   person   had   been   insulted."     Such  was  the 
 
 VII.      result  of  the  sedition  of  Antioch. 
 
 toni.  St.  John  Chrysostom,  who  afforded  so  much  consolation  to 
 
 ix^'ote2°o!i  ^^^^  people  on  this  occasion,  was  born  about  the  year  347*,  at 
 
 St  Chrys.]  Antioch*',  and  was  now  about  forty  vears  old :  he  was  descended 
 
 ^  Pallad.  '  .  . 
 
 Vit.  s".  from  noble  ancestors ',  who  had  served  with  reputation  amongst 
 s.  Chrys.  the  officers  belonging  to  the  Magister  Militum  of  the  East, 
 xui  *p™i6  -^^^  parents  were  Christians ;  his  father's  name  was  Secundus^ 
 '  .Soz.viii.2.  2iudi.  his  mother's  Anthusa:  they  had  two  children,  a  daughter 
 
 Soc.  VI.  3.  '  ii  id 
 
 s  s.  Chiys.  [liorn  A.D.  346.]  and  this  son,  who  very  much  resembled®  his 
 i.  C.5.  torn!  father,  and  whose  countenance  was  noble  and  frank'.  Soon 
 [Sav^*'vi  ^'  ^f^^^  ^^^  ^^^  born,  Secundus  died,  having  been  married  but 
 P- 21  two  years  to  his  wife,  who  was  now  only  twenty  years  old, 
 A.  and  spent  the  rest  of  her  life  in  a  state  of  widowhood.     The 
 
 rhetom  at  great  abilities  with  which  John  was  born,  led  him  to  apply 
 ft^om"^4-  himself  to  learning ;  he  was  a  disciple  of  the  sophist  Libanius^ 
 3  ^A  ■'  ^^^  ^^^  philosopher  Andragathius ;  he  pleaded  several  causes 
 isid.Peius.  and  composed  discourses^  which  Libanius  himself  admired; 
 
 Epist.  ii. 
 42,  p.  116. 
 
nooK  XIX.]  ECCLESIASTICAL  HISTORY.  147 
 
 niid  tliis  sophist'  dcclsircd  when  lie  was  dying  that  he  had 'So2.viii.2. 
 chosen   John   for  liis   snccessor,   if  the    Cliristians   had  not 
 snatclied  him  away  from  him.    Wlicn  he  was  eighteen'  years  ['More than 
 ohl  he  was  dissatisfied  with  the  vanity  of  the  rhetoricians  and  a?d.'''368.] 
 tlie  injustice  of  the  tribvuials,  and  applied  liiinself  to  tlic  study 
 of  the  sacred  writings.     St.  !Meletius,  who  then  governed  the 
 Church  of  Antioch,  ohsernng  the  ahihtics  and  good  disposi- 
 tion of  this  young  man,  permitted  him  to  he  his  constant 
 companion ;   and  when  he  had  instructed  him  for  three  years 
 lie  baptized  him,  and  made  him  a  Reader'.     John*  prevailed  ['A.D.370.] 
 also    on    Thcodorus    and    ^Maxinius,  who    had    studied  with 
 him  under  Libanius  to  adopt  the  life  of  poverty*.   Thcodorus  [^rhv xirhv 
 was  afterwards  Bishop  of  ^Nlopsuestia  in  Cilicia,  and  Maximus    ""' 
 of  Seleucia  in  Isauria.     They  all  three  were  disciples  of  the 
 ascetic  life  under  the  discipline  of  Carterius  and  Diodorus, 
 Avho   were   at   the   head   of   the   monastic   establishments".  CProi'ahiy 
 
 in  the  sub- 
 
 Diodorus  was  afterwards  Bishop  of  Tarsus.  uriis  of 
 
 John  had  a  more  intimate'  friend  than  these,  named  Basil,  compare 
 with  whom  he  deliberated  as  to  the  kind  of  life  they  shoidd  J,'|^"  j^.^'V* 
 embrace,  and  they  determined  in  favour  of  the  monastic. '  ^^'  Sacer- 
 Basil  made  up  his  mind  to  it  without  hesitation,  but  John  (c.i.)tom.i. 
 found  it  more  difficult  to  forsake  the  world,  and  was  mainly  ["savu.'  vi. 
 detained  by  the  entreaties  and  tears  of  his  mother^  who  dc-  h|,  jj  n^^ 
 sired  no  other  recompense  for  hanng  lived  a  widow,  and 
 taken  so  much  care  of  his  education,  but  that  he  would  not 
 forsake  her ;    leaving  him  at  liberty  to  live  as  he  thought  fit 
 after  her  death.     Basil  exhorted^  John  to  raise  himself  above  » §  6.  [Sa- 
 thesc  considerations  ;  when  a  report  suddenly  ai'ose  that  they  ^' '  '" 
 were  to  be  made  Bishops.    John  was  suqn'iscd  and  perplexed, 
 being  unable  to  conceive  why  he  had  been  fixed  upon,  and 
 lie  feared  that  he  might  be  ordained  by  force'',  which  was  a 
 proceeding  of  no  unusual  occurrence  in  those  times.     Basil 
 came  to  him  in  private,  thinking  to  inform  him  of  this  news, 
 and  desired  him  to  act  in  concert  vnih  him  upon  this  occasion, 
 as  he  had  always  been  accustomed  to  do.     "  For,^'  said  he, 
 "  I  shall  make  the  same  choice  as  you,  Avhcther  it  be  to  avoid 
 "  the  Episcopate,  or  to  accept  it."     John  felt  that  he  ought 
 
 h  In  accordance  with  a  princijjlc  ac-  version  of  St.  Paul.  Otlier  cases  arc, 
 knowlcdgcd  in  the  Churcli,  and  liaving  Infant  Baptism,  lJ3])tism  of  households, 
 fur    its    Scripture    precedent   tlie  Con-       National  Conversions.    See  chap.  38. 
 
 l2 
 
148  ECCLESIASXrCAL  HISTORY.  [book  xix. 
 
 not  to  injure  the  Churcli  so  much  as  to  deprive  it  of  the 
 service  of  a  man,  who,  notwithstanding  his  youth,  was  so  well 
 quahfied  for  a  guide  of  souls.  He  therefore  now  dissembled 
 with  him  for  the  first  time,  saying,  that  there  was  no  hurry, 
 and  that  it  would  be  better  to  defer  the  consideration  of  the 
 matter  to  another  time.     In  the  mean  while  John  concealed 
 
 ['  xeipoTov-  himself.  Soon  after,  the  person  who  was  to  ordain'  them 
 arrived,  and  Basil,  who  was  under  no  suspicion,  was  brought 
 to  him  for  some  pretended  reason,  and  then,  when  brought, 
 suffered  himself  to  be  ordained,  supposing  that  John  would 
 do  the  hke.  Some  even  who  were  present  deceived  him,  by 
 saying  that  he  who  was  most  obstinate  and  resolute  [meaning 
 John]  had  yielded  to  the  determination  of  the  Bishops.     But 
 
 *c.  (3.)6.  when  Basil  knew^  that  John  had  concealed  himself,  he  came 
 to  him  and  complained  seriously  of  the  stratagem  which  he 
 had  made  use  of  to  engage  him  in  this  office.  John  gave  him 
 his  reasons,  and  this  conversation  was  the  subject  of  the 
 books  Concerning  the  Priesthood,  which  John  afterwards 
 wrote.      It   is    not   known   who    this    Basil,    the   friend    of 
 
 ^Vie  de      gt.  John  Clirj'sostom  was,  unless  perhaps^  Maximus  Bishop 
 
 Hermand.   of  Sclcucia  in  Isauria  was  the  same  person,  who  in  that  case 
 
 I.  i.  c.  12. 
 
 must  have  had  two  names. 
 
 *  Paiiad.  p.       In  the  mean  time^,  St.  John  Chrysostom  after  having  been 
 
 [^Attiie     ordained  Reader^,  not  thinking  in  his  conscience  that  his 
 
 370  ?     ■   ■  employment  in  the  city  was  sufficient  to  allay  the  heat  of  his 
 
 [''A.D.374-  youth,  retired  to  the  neighbouring  mountains'',  and  having 
 
 found  an  old  man,  a  Syrian,  who  greatly  mortified  himself, 
 
 he  imitated  his  austere  way  of  hving,  and  continued  under 
 
 his  discij)hne  four  j^ears.     He  afterwards  retired  to  a  cave 
 
 ['A.D.378-  alone,  endeavouring  to  conceal  himself  ^    He  stayed  there  two 
 
 years,  hardly  ever  sleeping,   and  never  lying  down  either 
 
 by  night   or  day,  and  some  parts  of  his  body  became   so 
 
 benumbed  by  the  cold  as  to  be  almost  dead.     He  employed 
 
 [**  ray  rov   bimself  in  reading  the  Holy  Scriptures®  and  composing  certain 
 
 XplffTOV  .  ^  ±  X  o 
 
 5iae{,Kas.]    religious  works. 
 
 VIII.  It  was  during  this  retreat  that  he  "vwTote  his  three  books^  in  de- 
 the  Monas-  fcncc  of  the  moiiastic  hfe;  for  many  thought  that  its  austerities 
 [written  wcrc  Carried  to  excess,  and  used  threats  and  violence  to 
 »^'i?rn^^'^"'^  hinder  its  propagation.  This  was  done  not  only  by  Pagans', 
 p.44.(toin.  iv.)      >  p.  46.  B.  [Sav.  torn.  vi.  p.  162.  lin.  25.]  (lib.  i.  c.  2.  torn.  iv.  p.  366.  A.) 
 
nooK  XIX.]  ECCLESIASTICAL  HISTORY.  149 
 
 l)ut  even  l)v  Cliristians';  and  there  Mas  one  man,  who  went  so  '  riiv  liSrj 
 
 iiir  as  to  sav  :  "  This  is  cnon";h  to  make  me  renounce  the  faitli,  ^*'"^'*^" 
 
 "  and  sacrifice  to  devils."     It  Avas  the  common  subject  of 
 
 jest   in    tlie   public    square,    and   in    all    places    where    idle 
 
 people  met  together.     One  might  be  heard  saying'^,  "  I  was 'p.  47.  c. 
 
 *'  the  first  who  laid  hands  upon  such  a  Monk,  and  I  beat  him 
 
 "  heartily."     A  second,  "  But  I  was  the  first  to  di.scover  his 
 
 "  hiding-place."     And  a  third  added,  "  I  have  exa.spcrated 
 
 "  the  judge  against  liim  more  than  any  body."     Another 
 
 boasted  that  he  had  dragged  him  .ilong  the  street  and  thrown 
 
 him  into  a  dungeon.     And  upou  this  all  the  bystanders  burst 
 
 out  into  laughter.    Thus  did  Christians  act',  and  the  Pagans  ('c.  3.) 
 
 made  a  jest  of  both. 
 
 St.  John  Chrysostom  undertook  to  sliew  the  world  their 
 mistake  in  this  matter ;  not  for  the  sake  of  the  Monks,  who 
 indeed  gloried  in  their  sufferings,  but  for  the  benefit  of  their 
 calumniators.  In  the  first  book,  he  shews  the  usefulness  of 
 the  monastic  state,  and  the  necessity  of  retirement,  by  reason 
 of  the  corruption  which  prevailed  at  that  time,  even  amongst 
 Christians,  especially  in  the  great  cities.  In  the  second,  he 
 addresses  himself  to  a  Pagan  father,  whom  he  supposes  to 
 be  overwhelmed  with  grief  because  his  son  had  embraced  the 
 monastic  state.  lie  shews  him  that  it  is  the  true  philosoph}'' ; 
 that  by  contemning  riches,  glory  and  temporal  power,  a  Monk 
 is  the  richest,  the  freest,  the  most  powerful  and  most  honoured 
 of  all  men,  and  the  most  able  to  comfort  a  father.  In  order 
 to  shew  the  power  of  the  Monks,  he  has  these  remarkable 
 words :  "  Let  us  persuade  your  sou  to  desire  any  one  of  the 
 "  richest  who  is  also  religious^  to  send  him  what  quantity  of ^i_'i>iii'<>2- 
 "  gold  you  please,  or  rather  to  give  it  to  such  a  poor  man;  174.  tin. 
 "  you  will  see  the  rich  man  obey  him  more  readily  than  one  ''^'^  ^'^■^■> 
 "  of  your  stewards  obeys  you.  And  if  this  person  should 
 "  become  poor,  your  son  might  bid  another  do  the  same, 
 "  and  afterwards  another."  He  concludes  with  this  stor}' : 
 "  I  had  a  friend^,  the  son  of  a  Pagan,  Avho  Mas  rich,  in  great  >  p.  75.  c. 
 "esteem,  and  considerable  in  every  respect.  The  father  at  y^j^j'*"^*^" 
 "  first  incensed  the  magistrates  against  him,  threatened  him 
 "  with  imprisonment,  stript  him  of  every  thing,  and  left  him 
 "  in  a  strange  country,  in  want  even  of  necessary  food.  By 
 "  this  means  he  hoped  to  bring  him  to  a  more  secular  life".  ['  BtarnKu- 
 
 Tfpoii  fa- 
 
150  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 "  But  finding  liim  invincible,  he  clianged  his  tone,  and  he 
 "  now  pays  his  son  more  respect  than  if  he  had  been  his 
 "  father,  and  though  he  has  several  other  children  of  great 
 "  repute  in  the  world,  he  says  that  they  are  not  worthy  to 
 "  be  this  one's  slaves/' 
 
 The  third  book  is  addressed  to  a  Christian  father,  and  in 
 
 it  the  Saint  describes  more  at  length  the  excellency  of  the 
 
 'c.i2.p.99.  monastic  life.     He  there  plainly  says',  that  we  see  as  few 
 
 201.370     Monks  grow  remiss  as  we  see  other  men  succeed  in  their 
 
 mfl  ^i"'  ?■    studies :    and  that  that  which  throws  the  whole  world  into 
 
 426.  h..)  ' 
 
 '  c.  13.  p.    confusion®,  is,  that  we  think  that  it  concerns  none  but  Monks 
 [SaV.  202.  exactly  to  practise  the  rules  of  the  Gospel,  and  that  others 
 p.  43a  c.j  ^^6  allowed  to  Hve  in  a  careless  manner.     He  brings  in  a 
 ^c.  11. p.97.  remarkable  story  of  a  Monk',  who  by  the  persuasion  of  a 
 199.  4^]     "virtuous  mother  undertook  to  instruct  her  son.     He  carried 
 (c.  10. )       j^-jj^  from  his  father's  house  to  another  city,  under  pretence 
 of  studying  the  Greek  and  Latin  authors.     There  the  young 
 I*  Sav.  p.    man  lived  in  appearance  like  other  people* ;  there  was  nothing 
 [5  Kare(T-    rigid^  or  severe  in  his  behaviour,  nothing  particular  in  his 
 K\r)Khs.]      dress,  his  looks,  or  the  tone  of  his  voice;  but  in  his  own  house 
 you  would  have  thought  him  one  of  the    sohtaries  of  the 
 mountains.     His  house  was  ordered  according  to  the  exact- 
 ness of  a  monastery,  having  nothing  in  it  beyond  what  was 
 absolutely  necessary.     As  he  had  great  quickness,  a  small 
 part  of  the  day  was  sufiicient  for  his  study  of  human  litera- 
 ture, and  he  devoted  all  the  rest  to  prayer  and  reading  the 
 Holy  Scriptm-e,  and  frequently  also  the  night.     He  went 
 all  day  long  without  eating,  frequently  two  days  and  even 
 more.    He  slept  in  a  hair  garment,  having  found  out  this  in- 
 vention for  rising  at  a  moment.    He  could  not  endure  to  have 
 his  manner  of  living  mentioned  abroad,  for  there  was  reahty 
 in  his  virtue,  and  his  tutor  had  so  impressed  him  with  the 
 desire  of  perfection  that  all  his  trouble  was  in  checking  him, 
 and  keeping  him  from  retiring  into  soHtude.    It  might  reason- 
 ably be  hoped  that  youths  like  him  should  gain  many  of  their 
 companions  to  the  ser\ice  of  God.     St.  Chrysostom  relates 
 this  story,  on  the  authority  of  the  Monk  who  was  the  tutor. 
 He  considers  the  monastic  state  as  a  school  of  virtue  for  every 
 *  c.  16.  p.    one,  and  he  advises  a  father  to  engage  his  son  in  if*,  as  soon 
 [Sav.  p.      ^s  he  comes  to  a  responsible  age,  (as,  for  instance,  at  ten 
 
nooK  XIX.]  ECCLESIASTICAL  HISTORY.  151 
 
 }ears  old,)  and  to  leave  him  in  it  as  long  as  is  necessary,  even  207.  is.] 
 
 ten  or  twenty  years',  after  -svliicli  lie  may  bring  him  again  436.  c.j' 
 
 into  the  world.    This  shews  that  all  that  were  in  monasteries  r^'  '^"  ^• 
 
 ( Sav.  p. 
 
 were  not  equally  engaged  to  a  solitary  life.  aos.  2y.] 
 
 AVe  find  however  ])y  St.  Chrysostom's  two  discourses  to  his       ^X. 
 friend  Theodorus*,  that  it  was  not  looked  upon  as  a  matter  of  works  of 
 indilicrcnce  to  quit  the  exercises  of  a  monastic,  life  in  order  InUnm^' 
 to  return  into  the  world  and  live  without   restraint.     This  ' 'Vl".^- '• '': 
 
 I.  [Sav.  VI. 
 
 Theodorus*  was  of  a  noble  family,  possessed  great  riches,  had  j>..'j.'>.](tom. 
 great  talents,  and  wrote  and  spoke  with  eloquence,  being  well  '.Soz.viii.2. 
 A  orsed  in  the  pursuits  of  the  rhetoricians  and  philoso})hcrs. 
 AVhen  he  began  to  read  the  sacred  writings,  and  to  associate 
 with  religious  persons,  he  imitated  their  mode  of  life,  and 
 signalized    himself  amongst    the    solitaries.       But    he    soon 
 yielded   to   temptation,  returned   into   the  world,  and  had 
 serious  thoughts  of  marriage.     lie  even  pretended  to  justify 
 his  conduct   by  examples  di'awn  from  history,  in  which  he 
 was  well  skilled.    St.  Chrysostom  being  informed  of  it,  Avi'ote '  [*  Before 
 to  him  in  such  strong  terms  that  he  brought  him  back  to  a  a.^J.  369'.] 
 better  mind ;    he  renounced    marriage,  (quitted  his  estate, 
 and  resumed  the  monastic  life.     lie  was  now  only  Im'enty 
 years  old,  and  became  afterwai'ds  Bishop  of  jNIopsuestia  in 
 Cilicia.    In  one'*  of  these  discourses  St.  Chrysostom  expresslv  s  Ep.  2. 
 says;  "For  a  man,  who  hath  been  united  in  heavenly  wed- rl^^*'^*^'^" 
 "  lock,   to  renounce  that,   and   unite  himself  to  a  wife,  is  ['^•'^  •  ^<^y°^ 
 "  adultery."  t^.^^s. 
 
 Ilis  two  discourses  On  Comjmnction^  are  refeiTed  to  this  a  j,,,,,  j 
 time,  and  arc  addressed  to  two  Monks,  Demcti'ius  and  Stele-  ^-  '-'• 
 chius.    In  the  first  he  says  :  ""When"  I  had  resolved''  to  leave  ■  i.ih.i.c.G. 
 "  the  city  to  go  to  the  cells'  of  the  ^Mouks,  I  made  strict  ?^|v^;  [45 
 "  enquiry  who  was  to  siipply  me  with  necessaries;    whether '-'"•]  d'-i"- 
 "  I  could  have  ncAV  bread  evciy  day ;    whether  I  shoidd  not  i"  ■irp<f-nv, 
 "  be  obliged  to  use  the  same  oil  for  my  lamp  and  my  food  ;  dau"  a.'d! 
 "  whether  I  was  to  live  upon  pulse,  to  be  enqdoycd  in  hard  fj^'*''-'v  -1 
 "  labour,  such  as  digging  the  grouiul,  and  carrying  wood  or 
 "  water ;  in  a  word,  I  was  verj'^  careful  to  make  myself  easy." 
 He  corrected'  this  infirmity  so  thoroughly  that  he  ran  in  the  >  Paiiad.  p. 
 contrary  extreme,  so  that  after  having  been  five  ycai's  iu  the  '''  ^^^'' 
 desert,  finding  liis  constitution  weakened,  and  that  he  could 
 not  recover  it  there,  he  was  forced  to  return  to  Antioch*,  and  '[A-D-seo.] 
 
152  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 to  enter  again  into  tlie  ser\ice  of  tlie  Cliurcli ;  lie  was  then  at 
 least  twenty-six  years  of  age. 
 
 >  Pall,  ubi  Wlien  he  had  served^  five  years ^  at  the  altar^  probably  as 
 ft^sioTrpbs  subdeacon^  St.  Meletius  ordained^  him  Deacon,  being  thirty- 
 -TohTpialu  one*  years  old.  It  is  thought  that  he  at  this  time  composed 
 ['  xf^poro-  three  books,  in  which  he  enlarges  on  God's  providential  care 
 veiTaiSi^    for  His  saints,  for  the  consolation  of  one  of  his  friends,  a 
 
 rov   M.J  '  _  ' 
 
 PA.D.380.  Monk  named  Stageirius,  who  was  possessed  with  an  e^il 
 *adstageir.  Spirit,  He  had  fallen  into  a  deep  melancholy  since  that 
 [Sav.^tom.  calamity,  which  had  not  happened  till  after^  he  had  "  crucified 
 VI.  p.  84.]  cs  liimself  to  the  world,"  and  against  which  he  had  in  vain 
 Kol  wavvv-  had  recourse  to  all  kinds  of  remedies®.  In  this  work  St.  Chry- 
 xZ^^ffJxr)-  sostom  dwells  chiefly  upon  the  advantages  of  afilictions. 
 payai-yia.^  His  Capacity ''  for  instructing  was  already  universally  known, 
 ibid.  and  the  people  were  much  benefited  by  his  private  exhorta- 
 
 ["  Xf'po-     tions.     He  was  consequently  ordained  Priest^  by  the  Bishop 
 
 Flavian,  and  ofiiciated  as  such  at  Antioch  twelve  years.  His 
 PA.D.  386  ordination  is  referred  to  the  year  385^ ;  and  as  Flavian  at  the 
 Till  J.]        same  time  conferred  the  ministry  of  the  word  upon  him,  he 
 
 made  a  Homily  upon  this  occasion,  which  begins  with  ex- 
 
 >  Tom.  i.  pressions  of  great  astonishment',  asking  whether  it  was  a 
 vi.  p.  443.]  dream  or  a  reahty,  that  a  man  so  young  and  of  so  httle 
 p°^4')      experience  was  raised  to  so  high  a  station  ;    and  however  few 
 
 years  we  suppose  him  to  have  been  a  Deacon  he  could 
 now  hardly  be  less  than  thirty-five  years  old.  A  great 
 ('p.838-40.)  part  of  this  discourse  consists  of  an  eulogy  upon  Flavian^,  and 
 3  Tom.  ii.  soon  after  St.  Chrysostom  made  a  panegyric  upon^  St. Meletius, 
 [Sav.  V.  p.  in  which  he  takes  notice  that  he  had  been  dead  five  years, 
 637.]  (i.  p.  -^^^ich  fixes  the  date  of  this  Homily  to  the  j^ear  386. 
 «  Tom.  i.  jje  composed  several  discoiu'ses*  to  shew,  in  opposition  to 
 p.  294.)  the  Anomoeans^,  that  the  nature  of  God  is  incomprehensible 
 389.  '  to  created  beings ;  but  of  his  first  sermons,  the  most  famous 
 x^v  c  4  ^^  ih^it  Concerning  Anathema^ .  Several  of  the  Catholics  of 
 and  xii.  c.  Antioch  through  a  mistaken  zeal  had  pronounced  anathema 
 *  Tom.  i.  against  those  whom  they  thought  heretics'',  i.e.  against  such 
 p!  803!)  as  were  not  of  their  own  communion.  For  the  followers  of 
 ^av.  VI.  p.  j^ig^yi^jj  charged  those  of  Paulinus'  party  with  Sabellianism ; 
 '  Fieury,      ^nd  the  followers  of  Paulinus    accused  Fla\dan's  party  of 
 
 bk.  xvii.  c.         .       ,  .  . 
 
 45.  Arianism.     St.  Chrj^sostom  thought  himself  obliged  to  speak 
 
 "p.  691.  D.  against  this  excess.    "  I  see/'  says  he*,  "  men  with  minds  not 
 
 lin.  39. 
 
HOOK  XIX.]  ECCLESIASTICAL  HISTORY.  153 
 
 "  only   undisciplined   hy  the    Holy    Scripture,   hut  entirely 
 
 "  luiinstructed  in  it,  (I  omit  the  rest  for  shame,)  infiituated 
 
 "  men,  huhhlers,  understanding^   neither  ivhat    they  say,nor^\Tnn.\.i. 
 
 "  whereof  tlirtj  affirm ;   venturinj^  to  teach  doctrines,  thouf^h 
 
 "  ipjuorant,  and  to  anathematize  what  they  know  not ;  so  that 
 
 "  infidels  make  a  mock  of  us."     He  afterwards  represents  to 
 
 them  the  force  of  the  word   anafhcnur,  which   siirnifies  an*pfin2. 
 
 abandonment  to  Satan,  mid  adds:   "  How  then  do  you  usui'p  440. 
 
 "  so  great  an  authority,  Mhich  none  but  the  Council  of  the 
 
 "  Apostles  has   been  honoured  with,  and  those  who  in  all 
 
 "  exactness    arc   their   true    successors    [full    of    grace    and 
 
 "  power]  ?     They  exactly  kept  the  commandment,  and  cast 
 
 "  out  the   heretics   from  the  Church  as  though    they  were 
 
 "  iilucking  out  the  right  eve.     "Wc  ought'  to  anathematize 'p-'iofi- A. 
 
 "  the   heresies  that  are  contraiy  to  our  tradition ;    but  we  sav.  443. 
 
 "  ought  always  to  spare  the  ])ersons  [and  pray  for  their  salva- 
 
 "  tion] ."     It  is  plain  that  St.  Chrysostom  in  this  discourse 
 
 speaks  only  against  laics,  who  pronounced  anathema  against 
 
 whomsoever  they  pleased  on  their  own  private  authority ;  and 
 
 MC  may  there  too,  plainly  see  the  difference  between  anathema 
 
 and  ^^  ant  of  intercommunion'',  for  neither  he  nor  Flavian,  nor 
 
 any  of  their  communion,  communicated  with  the  followers  of 
 
 Pauliuus. 
 
 It  was   about  the   same  time  that   St.  Chrysostom  first 
 preached*  on  the  Feast  of  the  Nativity  of  our  Saviour,  which  (*  Tom.  y. 
 had  latelv  been  introduced  into  the  Church  of  Antioch  in  p..3:.4.  Sav. 
 
 '  -  r  .  V       5  1  1 
 
 imitation  of  the  Western  Church'',  as  he  tells  us  in  the  begin-  4.sav.il.5i2. 
 ning  of  that  discourse.     It  was  whilst  he  Avas  a  Priest,  and  at  ''"•  '^• 
 Antioch,  that  he  composed  his  Homilies'^  upon  Genesis,  during  «  Tnm.iv.p. 
 Lellt^     lie  there  cites  the  Hebrew"*  in  some  places,  which  he  1.;  J'^^i^cii' 
 might  have  learnt  bv  intercourse  with  the  Jews,  who  were  j'- "^^ 
 
 ^  "     _  .  •  1       1  ''''  Brev, 
 
 ver}'  numerous  at  Antioch,  and  ])y  its  agreement  with  the  Hum.  et 
 
 Syriac,  which  was  the  language  of  the  country.     At  Antioch,  (;rn-c. 
 
 he  likewise  explained  the  Psalms*;    the  entire  Gospels  of "","",'•  p- 
 
 ct  Horn. 
 
 •■  The  Schism  hctwccn  tlic  Catholics  "menical]  Council  of  Constantinople,  as  •*''•  L^^'"?)!"- 
 
 of  Antiodi,    with  one   party   of  whom  "  liishopof  Antioch,  instead  of  Paiiliiius,  "'""• 'xm. 
 
 only  tlic  C'hurch  of  Rome  was  in  com-  "and  was  even  made  a  irpdeSpoy  of  the        .'\'  .  \ 
 
 munion,  seems  to  he  a  parallel  case  to  "Council."      (iicseler,    §   81.    note  22.  {.f  \f^^^    y 
 
 the  present  separation  of   Home  from  and  §  92.     The  hajjpy  instrument,  hy  p.  i9)ji_  j)  i 
 
 other  Churches,  and,  amonp  the  rest,  whom  the  reunion  was  eflfected,  (.\.  1).  "Tom.  v. 
 
 from  our  own.     "  It  is  rcmarkahle  that  '113.)  was^  also  a  successor  of  St.  Mele-  .Sav.i.p..'j22. 
 
 "  Meklius  was  summoned  to  the  [dCcu-  tius.     Thcodor.  v.  25.  andviii.p.I. 
 
154  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 *  Tom.  vii.  St.  Matthew'  and  St.  Jolm'*;  the  Epistle  to  tlie  Romans'; 
 'Torn.  viii.  the  two  Epistles^  to  the  Corinthians'^  and  tliose  to  Timothy*. 
 s'Tom  ix  -^^  takes  notice  that  after  Easter  he  preached  only  on  Sun- 
 Sav.  iii.  days®,  and  during  the  course  of  the  year  ahout  once  a-week, 
 Sav.  iii.  though  he  preached  at  all  the  assemhhes'.  Such  was  the 
 Sav.  iv.  Priest  John,  who  comforted  the  people  of  Antioch,  when 
 Serm^bi')  Under  apprehensions  of  the  just  resentment  of  the  Emperor 
 yid.  4.  p.    Tlieodosius. 
 
 730.  B.  Sav.  .  . 
 
 vi.  p.  72.         In  the  mean  time  Maximus*,  amusing  Valentinian  with 
 
 §  7.]      '  proposals  of  peace,  and  under  the  appearance  of  friendship, 
 
 df  Amia*  advanced  without  noise  towards  Italy,  passed  the  Alps,  and 
 
 7°"'  'a  '  R  i^^^ched  to  Aquileia,   in  order   to   take   him   by  surprise ; 
 
 (Serm.  66.)  but  Valentinian*  embarked  with  his  mother  Justina^,  crossed 
 
 X  ... 
 
 Riaximus    the  sea  and  came  to  Thessalonica,  that  he  might  throw  hun- 
 
 A  ^D^^387  ^^^  ^^^^  ^^®  arms  of  Tlieodosius,  about  the  end  of  the  year 
 « Zos.  iv.  c.  387.  Maximus  easily  made  himself  master  of  Italy,  and  even 
 7.)  of  Rome  itself,  and  he  also  subdued  Africa.    Being'  informed 
 
 c.iachron.  that  they  had  burnt  a  sjTiagogue  at  Rome,  he  sent  an  edict 
 od^^ij^iTs  thither,  as  a  vindicator  of  public  discipline.  This  led  the 
 '  s.  Amb.  Christian  population  to  say,  "  No  good  waits  for  ?iim,  he  is 
 Theod.       "  become  a  Jew.^^ 
 
 Theodosius  being  informed  that  Valentinian  Avas  at  Thes- 
 es a.d.388.]  salonica,  went^  thither  to  him,  leading  his  son  Arcadius  at 
 
 *  Soc.  y.  12.  Constantinople'.   He  had  written^  to  Valentinian,  "  You  ought 
 
 *  Tiieodor.  '^  not  to  be  Surprised  at  your  ill  success,  nor  at  the  progress 
 V.   6.  {(  ^£  Maximus ;    you  oppose  the  true  religion,  he  supports 
 
 "  it."  He  rescued  the  young  Prince  from  the  false  doctrines 
 which  he  had  received  from  his  mother,  and  brought  him 
 back  to  the  doctrine  of  the  Church.  He  then  undertook  to 
 restore  him,  and  to  revenge  the  death  of  Gratian ;    though  it 
 
 *  S.  Aug.  would  have  been  more  to  his  interest*  to  have  taken  advantage 
 c.  26.  torn,  of  Valentinian's  misfortune,  and  to  have  divided  the  empire 
 ^"'  with  Maximus,  who  was  very  powerful,  and  with  whom  he 
 
 had  until  then  kept  measui'es.  Tlieodosius  now  declared 
 against  him,  and  prepared  for  war. 
 
 Whilst  Theodosius  stayed  at  Thessalonica,  he  made  a  law 
 
 «i  The  Homilies  on  Genesis  were  de-  Psalms  A.D.  370-386,  on  St.  Matthew 
 
 livered  at  diiferent  times;  the  Eight  A.D.  A.  D.  389-90,  on  St.  John  A.  D.  391-5, 
 
 386,  the   Sixty-seven  A.  D.  395.    Vid.  on    the   Epistle   to  the   Romans    after 
 
 Monitum  in  Serm.  viii.  in  Genes.,  and  A.D.   388,  to    the    Corinthians   and  to 
 
 Praef.  Bened.  torn.  iv.  §  2 ;  those  on  the  Timothy  before  A.  D.  398. 
 
BOOK  XIX.]         ECCLESIASTICAL  HISTORY.  155 
 
 uf^jiinst  heretics,  dated  the  teiitli  of  ISIarch,  A.D.  388,  and  A.  P.  868. 
 adih'csscd  to  Cynegius  tlic  Praetorian  rricfcct  of  the  East. 
 It  ordered  them  to  he  driven  out  of  the  cities',  particularly  'Cod.  Thc- 
 the  Apollinarians,  and  forl)ade  their  making  any  Bishops  or  tit.  5.  14. 
 Clerks,  or  holding  assenihlies,  and  even  from  appearing  hcfore  'r,^'f'lj"j""vj 
 the  Emperor.     On  the  fourteenth  of  June  following,  the  two  ^0 
 Emperors  being  at  Stobi  in  ^Macedonia,  nifide*  another  law  •  ii.ia.  15. 
 addressed  to  Trifolius  the  Prictorian  Pricfeet  of  Italy,  which 
 contains  in  general  the  same  prohibitions,  and  seems  intended 
 to  revoke   a  law,  which  Valentinian,  or  rather  liis   mother 
 Justina,  had  made'  in  favour  of  the  Arians  on  the  twenty-  » i)k.  xviii. 
 third  of  January  in  the  year  386. 
 
 With  respect  to  the  law  against  the  Apollinarians,  it  is  xi. 
 thought  to  have  been  owing  to  the  zeal  of  St.  Gregory  (.nhe^nrs- 
 Nazianzen.  His  retreat  did  not  prevent  his  being  concerned  ("J!^  ''f  "^^jf 
 for  the  misfortunes  of  the  Church,  and  particularly  of  that  Nazianzus. 
 at  Constantinople.  He  wrote'  on  this  subject  to  the  Bishop  <Soz.vi.27. 
 Nectarius  as  follows  :  "They  Avho  are  of  the  sect  of  Arius  [,.  721  .V' 
 "  or  Eudoxius  boast  of  their  heresy,  holding  assembhes  as  if  Jsj'J^.jfJrf'  '^^ 
 "  thev  Avere  permitted.     The  ISIacedonians  are  so  insolent  t^""-  ''■ 
 
 .p.  166. 
 
 "  that  they  assmne  to  themselves  the  name  of  Bishops,  and 
 "  boast  that  Eleusius  is  the  author  of  their   ordinations*,  ['xf^poroy- 
 "  Eunomius,  who  is  our  domestic  eA"il,  is  not  satisfied  with  ""*-' 
 "  being  on  any  terms  what  he  is,  but  thinks  himself  a  loser 
 "if  he  does  not  draw  every  body  over   to   his   pernicious 
 "doctrine®.     And  Mhat  is  the  most  intolerable  is  the  pre- ["rp  eauroD 
 "  sumption  of  the  Apollinarians.     I  cannot  but  wonder  how  ^^"^^  "^ 
 "  your  Hohness  sufl'crs  them  to  usurp  the  right  of  holding 
 "assemblies    as    solemn    as    ours."     He    concludes'    with '  p- i^O- 
 exhorting    Nectarius    to    represent    to    the    Emperor,  that 
 the  aflcction  which    he    had    shewn    to  the   Church   in   all 
 other  respects,  woidd  be  unprofitable,  if  this  error  should 
 prevail  over  the  sound  doctrine.     St.  Gregory  calls  Eunomius 
 his  domestic  catI*,  because  he  was  a  native  of  Cappadocia,  and  ["tJi  iynSK- 
 was  at  that  time  banished  thither.     For'  the  Emperor  Thco-  ^'^i''/^" 
 dosius  having  found  that  certain  of  the  oflicers  of  his  bed- ".l''>»i"8tx. 
 chamber  were    attached  to  the    doctrine  of  Eunomms,   he 
 banished  them  from  the  palace,  and  caused  him  to  be  im- 
 mediately carried    away  from  Cliulccdon.     He  at  first  sent 
 him  to  Ilalmyris  in  Moesia,  but  the  place  of  his  exile  being 
 
156  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  388.  taken  by  tlie  Barbarians^  be  was  banished  to  Caesarea  in 
 Cappadocia;  and  being  obnoxious  tbere  on  account  of  what 
 be  bad  written  against  St.  Basil,  be  was  sent  to  bis  own  estate 
 in  a  place  called  Dacoroeni. 
 
 After  tliis  letter  toNectarius  Ave  find  notbing  of  St.  Gregory^s, 
 
 relating  to  tbe  affairs  of  tbe  Cburcb.     He  was  still  in  bis 
 
 retirement  of  Arianzus,  bis  native  countiy .     All  bis  luxuries 
 
 were  a  garden,  a  fountain,  and  some  trees.     His  life  was 
 
 »  Carm.  ix.  spent  in  fastings',  tears,   and  watcbings ;    bis  knees  were 
 
 torn.  ii.  p.   worn  and  wounded  witb  kneeling;    bis  bed^  was  of  straw,. 
 
 A  ^b^383 1  ^^^  coverlet  a  coarse  sack-clotb,  bis  babit  a  single  tunic,  be 
 
 "  ^^^^-  ^-  Avent   barefoot,  lived  witbout  tbe  use  of  fire,  and  bad  no 
 
 p.  /O.  [Ben.  I'll 
 
 p.  926.  V.  company  but  wild  beasts.  But  notwithstanding  bis  auste- 
 rities, bis  continual  sickness,  and  his  great  age,  he  still 
 '  V.  165.  felt^  violent  struggles  of  the  flesh  against  the  spirit.  And 
 *  Carm.  lix.  this  is  the  reason  that  he  says,  that^  although  he  was  a 
 [p.  406.  V.  virgin  in  respect  of  bis  body,  he  is  not  certain  that  he  is  so 
 ^^■-l  in  mind.     He  very  carefully  avoided  tbe  sight  of  women,  as 
 
 we  find  by  a  letter  to  one  of  bis  relations  named  Valentinian, 
 ^  Ep.  196.    who  under  pretence  of  enjoying  his  company*,  came  and  lived 
 toni.  ii.]^    with  some  women  over  against  him.     This  neighbourhood 
 made  him  leave  the  place,  though  he  had  cultivated  it  by  bis 
 own  labour,  and  though  it  was  near  a  church  of  martyrs. 
 But  this  is  not  supposed  to  have  happened  during  his  last 
 [« Bened.   retreat ^ 
 
 '  Carm.Hx.  The  chief  remedy''  which  St.  Gregory  made  use  of  against 
 fv  '90  p"  temptations,  Avas  prayer,  and  trust  in  the  grace  of  God.  He 
 406.]  speaks  of  it  in  this  manner  in  one  of  bis  poems  :    "  Virtue  is 
 
 "  not  only  a  gift  of  God,  but  it  proceeds  likewise  from  thine 
 ''  own  earnest  exertion ;  nor  does  it  entirely  depend  upon  thy 
 "  own  mind,  but  is  of  a  mightier  power :  my  sight  is  not 
 "  sufficient  for  discerning  visible  objects  Avitbout  tbe  light  of 
 "  the  sun.  Two  parts  of  good  proceed  from  God,  the  first  and 
 "  the  last ;  but  there  is  one  also  Avbich  is  mine ;  He  hath 
 "  made  me  capable  of  good,  and  He  gives  me  strength ;  it  is 
 "  I  aa4io  run  in  tbe  midst  of  the  race,  baAdng  Christ  for  my 
 "  breath,  Christ  for  my  strength;  He  enableth  me  to  see  and 
 "  to  run  successftdly ;  Avithout  Him  all  we  mortals  are  but  vain 
 "  toys,  liAdng  corpses,  infected  by  sins.  As  a  bird  cannot  fly 
 "  without  air,  nor  the  dolphin  swim  witbout  Avater,  so  Avitbout 
 
 I 
 
nooK  XTx.]        ECCLESIASTICAL  HISTORY.  157 
 
 "  Christ  men  cannot  move  one  stop."     Whence  he  conchidcs  a.  D.  3P8. 
 that  we  ought  to  glory  in  nothing,  and  to  attribute  notliing 
 to  our  own  strength,  but  deeply  to  humble  ourselves. 
 
 These  sacred  poems  were  St.  Gregory's  employment  in  l»is 
 last  retirement.     In  them  he  recounts  tlie  history  of  his  life 
 and  sufferings ;  he  describes  his  temptations,  and  bewails  his 
 infirmities.    He  prays,  he  instructs,  he  explains  the  mysteries, 
 and  lays  down  rules  for  conduct.     Besides  the  inclination  to 
 poetry  with  Mhich  he  was  inspired  by  the  beauty  aiul  skill  of 
 his  genius,  he  considered  this  exercise  as  a  work  of  penance',  'Carm.i62. 
 compositions  in  verse  being  more  difficult  than  those  in  prose.  ['j,."ck)2. 
 He  wished  also  to  supply  those  who  were  fond  of  music  and  ^-  ^3 
 poetry,  Avith  proper  subjects  for  their  entertainment,  and  not 
 to  let  the  Pagans  think  that  none  but  they  could  succeed  in  >  j-y.  49.] 
 the  pursuits  of  literature ^    Besides,  he  had  a  mind  to  oppose  ^^ '  ll^j." 
 the  poems  of  Apollinarius^  by  such  as  were  useful  and  re-  i|  On-gor. 
 ligious,  as  he  says  himself.     Thus  did  St.  Gregoiy  Nazianzen  ."Script, 
 make  use  of  the  leisiu'C  which  he  had  in  his  retirement,  where  p.  15a 
 he  ended  his  days  happily  in  extreme  old  age.     He  seems  Q"^/''^"'^' 
 himself  to  acknowledge  that  he  wrought  miracles,  where  he  ""*''  y] 
 says  that  he  was  called  upon  for  assistance  in  sickness^,  and  in  fm.  [Ep. 
 that  he  often  cast  out  devils  only  by  pronouncing  the  name  cudmi. 
 of  Christ*  [or  by  describing  in  the  air  the  sign  of  the  Cross] .  ^^'y^'V 
 lie   died  at   above  ninety  years  of  age*,  in  the  thirteenth  [M'- p-*^- 
 year  of  the  Emperor  Theodosius,  in  the  year  of  Christ,  391.  carm.co. 
 The  Greek  Church  honours  his  memory  on  the  twenty-fifth  \\  ,^|  ' 
 of  January',  and  the  Latin  Cluu'ch  on  the  ninth  of  Mav".        !'•  'ii:-^' 
 
 Amidst    the    preparations  of  war   against    Maximus,  the  v.  «<). 
 
 .       '  .Suiilas 
 
 Emperor  Theodosius  sent  to  consult  the  famous  anchorite  v.  oroKor. 
 
 St.  John^  of  Egypt,  who  lived  in  the  upper  Thebais  near  the  3«^.''§  4.   ' 
 
 city  Lycus.    From  his  infancy  he  had  been  bred  a  carpenter', '  Anthoi. 
 
 and  he  had  a  brother  a  dyer.    AATien  he  was  twenty-five  years  ".Mariyroi. 
 
 old  he  renounced  the  world,  and  put  himself  under  the  direc-      xn. 
 
 tion  of  an  old  man,  who  inured  him  to  obedience,  by  making  ^f'sf^j^.^jn 
 
 liim  water  drv  wood,  and  perform  such  like  offices.    He  spent  "f  Kiiypt- 
 
 five  years  in  a  monastery,  afterwards  he  retired  alone  to  the  top  Hi>t.  4.  25. 
 
 of  a  mountain,  into  a  rock  where  it  Mas  difficult  to  cUmb  uji.  «iy<i.  Vit. 
 
 He  there  cut  out  three  cells,  one  for  the  use  of  the  body,  the  fj'^iiaii^'^* 
 
 other  for  labour,  and  the  third  for  i)raver.     He  shut  himself '■'.",'•  '*^- 
 '  1     .-  i),i,i  p  (,50. 
 
 up  when  he  was  forty  years  old'^,  and  Uved  there  thu*ty  years, '  Humn.  11. 
 
 p.  343. 
 
158  ECCLESIASTICAL  HISTORY.         [book  xix. 
 
 A.  D.  389.  without  seeing  any  person,  receiving  what  he  had  occasion  for 
 through  a  window.    At  the  end  of  this  time,  that  is,  when  he 
 '  Paiiad.      ^as  seventy  3^ears  old',  he  received  the  gift  of  prophecy,  and 
 «  Ruffin.      of  heahng  diseases.     When  the  Ethiopians^  made  an  inroad 
 ^'  "^    ■        into  the  Thebais,  the  person  that  had  the  command  of  the 
 forces  that  went  against  them  came  to  consult  him ;   being 
 afraid  of  engaging  because  his  forces  were   by  no  means 
 equal.    John  fixing  a  day,  said  to  him,  "  If  you  march  against 
 "  them  on  the  day  I  have  named  you  shall  come  up  with 
 "  them  and  vanquish  them,  and  you  shall  be  esteemed  by  the 
 "  Emperors,"  which  accordingly  happened.     He  suffered  no 
 one  to  come  into  his  cell,  but  spoke  to  such  as  came  through 
 the  window.     He  would  never  see   any  women;    and  men 
 only  at  certain  times,  and  that  very  seldom.     He  permitted 
 a  building  to  be  raised  without  his  cell,  for  the  reception  of 
 those  who  came  to  him  from  distant  countries.    He  appeared 
 "S.  August,  in  a  dream  to  the  wife  of  a  tribune',  who  earnestly  desired  to 
 ]\i(irt."§  21.  see  him.     He  restored  sight  to  a  Senator's  wife  with  oil 
 *''"V^g  •       which  he  had  blessed,  after  she  had  rubbed  her  eyes  with 
 it  for  three  days.     For  he  healed  the  sick  by  oil  which  he 
 sent  them,  without  suffering  them  to  be  brought  to  him, 
 that  he  might  avoid  vanity.     He  often  foretold  the  increase 
 or  decrease  of  the  river  Nile,  a  matter  of  so  great  conse- 
 quence in  Eg3^pt.    The  Emperor  Theodosius  therefore  caused 
 this  holy  anchorite    to   be    consulted,   concerning  the   suc- 
 cess of  his  war  against   Maximus,  and  John  foretold  that 
 he  should  be  victorious.     He  frequently  gave  him  the  like 
 predictions    concerning   the   inroads  which   the    Barbarians 
 made  into  his  territories,  and  the  manner  of  overcoming 
 xni.       them,   and  he  also  foretold   that  he  should  die  a  natural 
 
 Defeat  and  death. 
 death  of 
 
 Maximus.  The  Empcror  Theodosius  advanced*  immediately  from 
 CocLTheod.  Thcssalonica  into  Pannonia,  and  there  defeated  Maximus' 
 sciaLif"  forces  in  two  battles^,  though  they  were  superior  in  number 
 petavio.]     to  his  owu.     He  passed  the  Alps"  without  any  difl&cultv, 
 
 '  Zos.  4.  -^  ,  -   .         .  ," 
 
 (p.  770.)  surprised  Maximus  himself  in  Aquileia,  and  entered  it  with- 
 Paeatr  '  '  out  resistance.  Maximus  being  forsaken  by  his  guards  was 
 c!^34°35  divested  of  the  Imperial  ornaments,  and  led  barefoot  with  his 
 &o.  c.  4.3.    hands  tied,  before  Theodosius  and  Valentinian,  three  miles 
 
 '  Prosper!  ' 
 
 Chron.  An.  from  the  citv^     Theodosius  upbraided  him,  in  few  words, 
 
 389.  torn.  i.  "  ^ 
 
 p.  396. 
 
BOOK  xix.l         ECCLESIASTICAL  HISTORY.  159 
 
 uitli  his  tyranny  and  Iiis  crimes ;  lie  was  in  suspense  1)etwecn  a.  D.  sm. 
 
 justice  and  mercy,  but  the  soldiers  took  Maximus  from  his 
 
 presence  and  cut  off  his  head.    This  happened  on  the  fifth"  of 
 
 the  calends  of  August',  i.e.  on  the  twenty-cif^hth  of  July  in  this  '  socr.  v. 
 
 year  388.     INIaximus  had  rei{]:ned  about  five  years  since  the 
 
 death  of  Gratiau.     A  few  days  after  Count  Arbogastes*,  mIio  tidat.  Fast. 
 
 was  sent  into  Gaul  by  Tlieodosius,  took  Victor  the  son"  of « ijkl^xviii. 
 
 Maximus  and  put  him  to   death.     Andragathius,  the  chief  <"•  ^''• 
 
 leader  of  the  same  party  and  (Jratian's  mui'derer,  was  in  the 
 
 nie.an  time  at  sea,  with  a  fleet,  between  Greece  and  Italy ; 
 
 but  being  infonned  of  the  defeat  of  jNIaximus,  he  leaped  out 
 
 of  his  vessel  into  the  sea,  in  his  armour,  and  was  drowned. 
 
 Such  was  the  success  of  this  war,  in  which  there  was  hardly 
 
 anv  blood  spilt**".     Theodosius  afterwards   entered  Aquilcia,  *  Oms.  vii. 
 
 aud  continued  in  Italy  until  the  year  391. 
 
 Meanwhile  at  Constantinople*  false  reports  were  spread '  Socr.  v. 
 concernnig  a    battle,   in  Avhich  JNlaximus  was  said  to  nave  u. 
 gained  a  considerable  advantage  ;    even  the  number  of  the 
 dead    was   mentioned.     The  Asians   being   angry  that   the 
 Catholics   had  possession   of  the   churches,  magnified  these 
 reports,  so  that  those  who  had  only  heard  them,  affirmed  them 
 even  to  those  by  whom  they  were  invented.     The  rage  of  the 
 Arians  Avas  so  great  that  they  burnt  the  house  of  Kectai'ius 
 the  Bishop.     The  sedition  however  had  no  ill  consequences 
 on  the  oflPendcrs,  for  the  Emperor  Arcadius®  Avho  stayed  at  Con- « s.  Ambr. 
 stantinople,  though  hewas  himself  affronted,  interceded  with  his  ^^'-  ^o§i3. 
 father    Theodosius    for   them,    and    obtained    their   pardon. 
 Theodosius^  only  made  a  law  by  which  he  forbids  the  Arians  » Cod. 
 pleading  any  order  which  they  pretended  to  have  obtained  in  ijj'^v^ic''' 
 their  favour;  and  as  this  law  is  dated  on  the  ninth  of  August  'ii-iia^rct. 
 in  this  year  after"  the  defeat  of  Maximus,  it  is  Avith  reason  ["Soc 
 referred  to  the  tiuie  of  this  sedition.    The  Arians  of  Coustan-  ""^  ^"  "^'^ 
 tinople  had  at  this  time  Dorothcus'  for  their  Bishop,  who  °  Socr.  v. 
 had  been  their  Bishop  at  Antioch.     For  Demophilus  died  in 
 38C),  and  they  had  sent  into  Thrace  for  a  Bishop  of  the  same 
 
 '  Socrates  (v.  14.)  dates  this  event  '  The  British  soldiers  in  tlic  army  of 
 on  the  '27th  of  .\ugust  Valesius  sup-  Maximus,  wlio  escaped,  formed  the 
 poses  him  to  be  in  error,  and  follows  British  settlement  in  Annorica  (Brit- 
 Idatius,  as  does  Fleurj'.  Socrates  is  tany)  under  Cynan  Mciriadog,  brother- 
 followed  bv  Gothof.  in  Cod.  Thcod.  xvi.  in-law  of  Maximus. 
 tit.  V.  16.  " 
 
IGO 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.   387. 
 
 XIV, 
 
 A  syna- 
 gogue 
 burnt  in 
 the  East. 
 '  Paulin. 
 §22. 
 
 2  Gothof. 
 in  Cod. 
 Theod.xvl. 
 8,9. 
 
 3  S.  Ambr. 
 Ep.  40. 
 
 §  6.  Ep.  41. 
 §  1- 
 
 *Ep.  40. 
 §  16. 
 5  "Quo 
 Psalmos 
 canentes 
 ex  consue- 
 tudine 
 usuque 
 veteri  per- 
 gebant.] 
 ®  fanum. 
 
 '■§  18. 
 S^  Comes 
 Orientis 
 viilitariuni 
 partium, 
 the  same  as, 
 magister 
 militum 
 Gothof.  in 
 Cod.  16. 
 8,  9  and 
 note  y, 
 p.  74.] 
 '§6. 
 
 heresy^  named  Marinus^  to  succeed  him,  but  not  finding  him 
 sufficiently  qualified  for  it,  they  put  Dorotheiis  in  his  place 
 soon  after,  Avhich  afterwards  occasioned  a  schism  amongst 
 them^. 
 
 From  Aquileia  the  Emperor  Theodosius  came  to  Milan'. 
 He  spent  the  winter  and  stayed  there  until  May  in  the  fol- 
 lowing year  389.  St.  Ambrose  was  at  Aquileia  when  he 
 heard  that  the  Emperor  Theodosius  had  sentenced  a  Bishop 
 to  rebuild  a  synagogue  of  the  Jews  under  the  following  cir- 
 cumstances. At  Callinicus,  a  little  town^  in  the  province  of 
 Osdroena  in  the  East,  the  Jews  had  a  sjniagogue^  which  was 
 burnt'*  by  the  Christians,  and  the  Bishop  of  the  place  was 
 accused  of  having  instigated  them  to  it.  In  the  same  place* 
 certain  Valentinian  heretics,  seeing  some  Monks  pass  by, 
 singing  Psalms  on  theu'  way  to  celebrate  the  festival'  of  the 
 Maccabees  according  to  the  ancient  custom*,  endeavoured  to 
 prevent  them.  The  Monks  exasperated  at  their  insolence 
 burnt  the  temple®  belonging  to  the  Valentinians'^.  It  was 
 moreover  asserted^  that  several  valuable  gifts  that  had  been 
 made  to  the  synagogue  had  been  carried  off.  The  military 
 count*  of  the  East  gave  an  account  of  these  disorders  to  the 
 Emperoror  Theodosius,  who  looking  upon  them  as  a  matter 
 merely  political,  answered  that  without  consulting  him,  the 
 offenders  ought  to  have  been  punished  at  once ;  and  it  was 
 ordered  that  the  Bishop  of  CalHnicus  himself^  should  rebuild 
 the  spiagogue,  that  the  Monks  and  people  should  be  severely 
 punished  on  account  of  the  fire,  and  that  enquiry  should  be 
 
 s  In  consequence  of  this  preference, 
 Marinus  put  himself  at  the  head  of  the 
 Psathyrian  division  of  the  Arians.  See 
 chap.  35.  Dorotheus  led  a  party  which 
 denied  that  the  Father  was  ever- Father ; 
 the  Psathyrians  gave  Him  the  title,  even 
 before  the  being  of  the  Son.  Demo- 
 pliilus  had  succeeded  Eudoxius  at  Con- 
 stantinople, ad  Dorotheus,  Euzoius  at 
 Antioch.     Socr.  v.  3.  23. 
 
 *"  This  is  referred  by  Gothof.  Cod. 
 Theod.  xvi.  tit.  8.  9.  to  A.D.  392.  the 
 date  of  this  law,  passed  apparently  in 
 consequence,  being  A.D.  393. 
 
 '  The  antiquity  of  this  Festival  is 
 worth  noticing.  It  fixes  the  time,  too, 
 of  these  events,  viz.  August  1.  Vid.  An- 
 tholog.  GriPC.  p.  (r/^5'.   Breviar.  Aug.  1. 
 
 '^  The  Valentinian  Gnostics  (A.D. 
 150.)  held  that  from  the  original  In- 
 
 generate  and  His  speechless  self-con- 
 sciousness emanated,  an  Ogdoade,  a 
 Decade,  and  a  Dodecade,  of  alternately 
 male  and  female  jEons,  constituting  the 
 Pleroma  of  thirty  gods,  which  Paulinus 
 (§  22.)  or  thirty-twu  with  the  original 
 pair,  which  St.  Ambrose  (Ep.  40.  §  16.) 
 charges  them  with  heathenishly  wor- 
 shipping. An  imperfect  being  (Acha- 
 moth)  was  produced  by  the  struggles  of 
 the  last  JEon  to  gain  the  forbidden 
 knowledge  of  the  first  original  ;  the 
 creation  of  the  world  succeeded,  and 
 ever  since,  means  have  been  operating 
 for  the  reunion  of  whatever  in  the  world 
 is  spiritual  to  the  pleroma  from  which 
 it  had  been  degraded.  See  Gieseler 
 §  43.  ii.  Beaven's  St.  Irenaus,  ch.  21. 
 §  6.  and  the  note  of  the  Bened.  Editors 
 St.  Ambros.  Ep.  40.  §  16. 
 
nooK  XIX.]  ECCLESIASTICAL  IIISTOin.  161 
 
 made  about  the  onerin*!;s  and  otiicr  things  of  value  said  to  a.  D.  ns^. 
 have  been  taken  out  of  the  synai;oi::ue. 
 
 St.  Ambrose  was  informed  of  this  wlien  he  was  at  Aquilcia, 
 and  he  Avrotc  to  tlic  Eni])eror  at  Milan  a  lonj;  letter'  to  per- •  Epist.  40. 
 suadc  him  to  revoke  the  order,      lie  began  with   insisting 
 upon  the  liberty  which  a  liishop  ought  to  have  of  making 
 remonstrances.     "  Who,"   savs  lie,  "  will   darc  tell   } ou  the 
 "  truth,   if  a  Bishop   dare   not?"    then   proceeding  to   the 
 subject  of  liis  letter,  "  I  do  not  insist  upon  the  unfairness 
 "  of  passing  sentence  on  the   Bishop   without   hearing   his 
 "  defence ;   suppose  him,  through  an  excess  of  ze.il,  to  have 
 "  burned  the   synagogue,   would  you  yourself,  O  Emperor, 
 "  wish  him  to  obey  your  sentence  ?   would  not  you  dread  an 
 "  act  of  apostasy?  For  such  is  the  alternative ;  if  he  submits, 
 "  apostasy,  if  he  resists,  martyrdom  ;  and  yourself  will  be  the 
 *'  cause  of  either."    St.  Ambrose  says  this  because  the  Chris- 
 tians   thought   it  unlawful   for  them  to   contribute  in   any 
 manner  whatsoever  to  the  exercise  of  a  false  religion.     "  The 
 "same  alternative  was  put  to  Mark  of  Arethusa^',  in  the  «Rk.  15.1. 
 "  reign  of  Julian  ;   he  was  condemned  and  suffered,  and  his 
 "  judge  has  ever  since  been  held  a  persecutor.    1  believe^  the  ^  §  8. 
 "  Bishop  of  Callinicus  will  rejoice  in  the  sentence  of  mart}T- 
 "  dom  ;  I  myself  would  gladly  take  his  place.     He  is  absent, 
 "  I  am  here ;    be  it  that  it  was  I  who  burnt  the  synagogue, 
 "  and  nsit  the  oflfonce  on  me,  avIio  confess  it.     Nor^  think,  *  §  9. 
 "  tliat,  should  you  acquit  the  Bishop  you  may  require  of 
 "  other  less  constant  Christians,  the  restoration  of  the  syna- 
 "  gogue;  this  is  no  less  unlawful  than  the  other;  neither'*  let  '§  10. 
 "  the  idea  that  thus  only  d  scipUne  can  be  preserved,  weigh  with 
 "  you ;  let  policy,  as  it  ought,  give  way  to  religion.    Is  it  the 
 "  ioss  of  a  public  build  xv;:,  that  incenses  you"?    Why  then  •  §  13. 
 "  does  the  destruction  of  Pnefccts'  houses  in  Rome  and  of 
 "  the    Bishop's    in    Constantinople     continue     unpunished, 
 "  while   an   obscure   corner  in   a  petty  village  touches  you 
 "  so  nearly  ?    Or  is  it  that  a  synagogue  has  fallen  ?     How 
 "  many  churches  have  the  Jews  destroyed  in  the  reign  of 
 "  Julian'?    Two  at  Damascus,  one  lately  restored,  but  at  the  '  §  lo. 
 
 <  This  name  is  supplied  by  F'eury.  brose,  who  was  burned  in  the  time  of 
 Barnnius  supposes  .llmiliauus  of  Doro-  .lulian.  lik.  xv.  c.  10.  Haron.  Ann.  3()2. 
 stolis  in  Miesia  to  be  meant  by  St.  Am-       §  80.    See  Chron.  S.  Ilieron.  A.  D.  3C6. 
 
162  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  388.  "  expense,  not  of  Jews,  but  of  the  Christians,  the  other  still 
 
 "  a  mass  of  ruius  ;  chiirches  at  Gaza,  Ascalon,  Berytus,  Alex- 
 
 "  andria;  the  Church  has  no  compensation,  shall  compensation 
 
 "  be  made  to  the  synagogue  of  the  Jews,  or  to  the  heathen 
 
 {\fanvm     "  temple'  of  the  Valentinians'^  ?    The  offerings  too  which  were 
 
 Gieseier,     "  taken  from  the  synagogue  are  to  be  restored  :    Basilicas  of 
 
 *§16.        "churches  have  been  burnt  by  Jews;    no  restoration  has 
 
 "  been  made,  none  asked  for.     Satisfaction  is  demanded  for 
 
 "  a  synagogue   in   a  distant  frontier  town,  whose   greatest 
 
 "  possessions  must  have  been  almost  valueless.     "WTio  does 
 
 "  not  see  that  these  are  mere  artifices  of  the  Jews  to  lay  the 
 
 "  Christians  under  a  false  charge  which  may  subject  them  to 
 
 »  §  19.        "  mihtary  execution,  to  imprisonment^,  to  the  fire,  or  to  the 
 
 "axe?" 
 
 *  §  27.  "  If  I  am  unworthy^  of  belief,  summon  to  your  council  such 
 
 "  Bishops  as  you  judge  to  be  more  trustworthy.  On  matters 
 "  touching  the  exchequer  you  consult  your  Counts ;  how 
 "  much  rather  should  you  consult  the  Priests  of  the  Lord  in 
 
 *  §  29.        «  matters  of  religion.     Wliat  shall  I  say  hereafter'*,  if  it  shall 
 
 "  appear  that  by  an  edict,  issuing  from  hence.  Christians  have 
 "  been  exposed  to  death  by  the  sword  or  by  the  club?  Soldiers, 
 "  who  serve  at  the  court  of  the  Emperor,  become  free  from  the 
 "  burden  of  municipal  offices  after  a  fixed  time ;  Presbyters 
 "  and  ministers  of  the  Church™  may  be  called  to  undertake 
 
 ""  Constanthie,  A.  D.  313,  exempted  From  the  increased  need  of  clergy,  Co;?- 
 the  Catholic  Clerks  of  Africa  from  the  stantius,  A.D.  346,  in  a  law  addressed 
 Mmiicipal  offices  {onera  Curialia)  in  to  all  the  Bishops  (ibid.  10.)  extended 
 a  letter  to  the  Proconsul,  Anulinus  the  Clerical  exemptions  and,  A.D.  349, 
 (S.  Aug.  Ep.  88.  tom.  2.  and  Act.  Coll.  allowed  them  also  to  the  sonsoi  Clerks, 
 •Carth.  die  S°.  §  216.  220.  p.  83.  apud  (who  were  to  continue  in  the  service  of 
 Optat.)  The  Donatists,  being  jealous,  the  Churcli,)  provided  they  had  been 
 appealed  (April  l;3th)  to  the  Emperor,  born  at  a  time  when  their  fathers  were 
 who  indignantly  referred  them  to  a  exempt,  (ibid.  9.)  As  might  be  ex- 
 Church  Council  (Optat.  p.  25.  Comp.  pected,  Constantius  withdrew  these  pri- 
 p.  28.),  in  which  (Oct.  3rd)  they  were  vileges,  and  A.D.  354,  (ibid.  11.)  we 
 condemned.  Then  followed  the  first  law  find  those  Clerks  only  excused  who  had 
 on  this  subject,  Oct.3 1st  A.D.  313.(Cod.  no  money  to  sustain  the  burdens.  This 
 Theod.  16,  2.  1.  de  Episc.)  securing  to  law  is  defined  by  two  of  Valentbiian  I. 
 the  Catholics  the  unmolested  enjoyment  both  dated  A.D.  364,  (ibid.  17.  and  12. 
 of  their  privilege.  Constantine's  exten-  1.  59.  de  Decur.),  the  first,  forbidding 
 sion  of  this  everi/where  A.D.  319.  (ibid.  any  rich  plebeians  to  be  ordained  ;  the 
 2.)  is  mentioned  by  Sozomen  in  proof  second,  recalling  the  Clerk,  unless  he 
 of  the  Emperor's  piety.  (Soz.  1.  9.)  found  a  substitute  (who  was  to  perform 
 The  immmiity  was  secured  to  all  orders  t!ie  duties  with  the  Clerk's  property)  or 
 of  Clerks  A.D.  330,  (ibid.  7.);  though  ceded  his  property  to  the  Curia.  This 
 by  a  law,  the  year  before  (Cod.  Th.  last  law  is  again  defined  by  one  of  rrt/e';?.s 
 ibid.  3.),  all  persons  liable  to  the  Curial  A.D.  370,  (16.  2.  19.)  forbidding  a 
 burdens  were  forbidden  to  be  ordained.  Clerk  often  years' service  to  bemolested. 
 
nooK  XIX.] 
 
 ECCLESIASTICAT.  HISTORY. 
 
 163 
 
 "  them  even  after  spciuliufi:  thirty",  nay,  any  number  of  years,  A.  D.  3Pa 
 "  in  the  serviee  of  (lod.     Ts  not  this  grievance;  suflicient  for 
 "  us,  a  grievance  Avluch  the  Bishops  constantly  Lament?    How 
 "  shall  I  defend  myself  before  them,  if  this  calamity  is  super- 
 "  added?" 
 
 This  letter  had  not  the  desired  effect,  and  consequently  as 
 soon  as  he  returned  to  Milan,  when  the  Emperor  came  to 
 Church,  he  addressed  him  publicly',  as  he  had  threatened  at 
 the  end  of  his  letter ".  He  concluded  with  representing  to 
 him  the  favours  which  he  had  received  from  God,  and  ex- 
 horting^ him  to  pardon  the  offenders.  "When  he  came  down 
 from  the  throne',  the  I'hnpcror  said  to  him  :  "  You  have  made 
 "  us  your  subject  to-day."  St.  Ambrose  replied,  "  I  chose 
 "  a  matter,  which  Avas  for  your  good."  Theodosius  said, 
 "  It  is  true,  I  did  give  too  severe  an  order  for  rebuilding  the 
 "  synagogue  by  the  Bisliop  ;  l)ut  it  has  been  corrected.  The 
 "  Monks  are  continually  offending."  Then  Timasius  the 
 Mf/f/ister  militum,  a  proud  and  insolent  man,  began  to  speak 
 violently  against  the  INIonks.  St.  Ambrose  put  him  aside  and 
 then  after*  standing  for  some  time,  said  to  the  Emperor  :'§  28. 
 
 '  Ep,  41. 
 
 §1. 
 
 »  Ep.  -40. 
 §33. 
 
 'Ep.  41. 
 
 [*  c.redra. 
 I'lilliill. 
 
 Valeiitininn  I.  A.D.  C7.3,  (12.  1.  99.) 
 uses  tlie  liability  of  Clerks  as  an  argu- 
 inuiit  to  subject  the  Jews  to  the  same 
 I)urdens  (sec  p.  '21.  note  q.)  The  Laws 
 of  77/<Wo.s/(M  A.D.  383  and  38G,  (12. 
 1.  lOi,  115,)  do  not  seem  to  refer  to 
 liishops,  if  we  compare  them  with  the 
 121st  Law  (ibid.)  A.D.  390,  which 
 makes  "  Priests,  Deacons,  and  E.xor- 
 "  cists"  liable,  if  ordained  since  A.D. 
 388,  as  the  123rd  Law  subjects  their 
 property  to  extraordinary  taxes  under 
 the  same  limitation.  The  exemption  of 
 Bishops  would  be  probable,  antece- 
 dently, from  the  time  they  must  (in 
 most  cases)  have  served  l)efore  conse- 
 cration, lluflinus,  to  whom  Theodosius 
 addressed  the  137th  Law.  (ibid.)  A.D. 
 393,  may  have  extended  it  to  Clerks, 
 whether  the  Emperor  intended  it  or  not. 
 Arradius  A.  D.  399,  (ibid.  ](J3,)  re 
 quired  liishopx,  as  well  as  Priests  and 
 Deacons  to  find  a  substitute  or  cede 
 their  jjroperty  and  otlicr  Clerks  to  serve 
 in  jjcrson,  unless  ordained  before  A.D. 
 388.  Tlicoildsiiis  llic  Younger  recjuired 
 Clerks  to  be  recalled  or  to  surrender 
 their  property  unless  they  had  served 
 a  long  time  or  were  (as  is  probably  the 
 meaning)  Bishops,  Priests,  or  Deacons, 
 {pro    Ifmporis    consideriidunc    ct   pradii 
 
 quern  in  Ecclcsia  ohtimnt.)  Pope  In- 
 nocent A.D.  404.  Ep.  3.  ad  Toletan. 
 Synod,  c.  6.  p.  770.  B.  Const,  recjuires 
 caution  to  be  used  in  ordaining  persons 
 liable  to  the  Curial  burdens,  and  Ana- 
 stasius  relates  of  Pope  Boniface  (419 — 
 423,)  that  he  forbade  persons  liable  to 
 the  lilunicipal  liurdens  to  be  ordained. 
 
 From  what  St.  Ambrose  says  here, 
 the  Law  of  Valens  must  have  become 
 obsolete.  This  had  been  the  case  pro- 
 bably since  J'nlenlimaii  II.  rcc.illed  all 
 to  their  Municipal  duties,  .\.D.  383, 
 (Cod.  Theod.  12.  1.  100.)  if  they  had 
 been  bom  liable,  with  one  exception 
 only,  in  respect  of  the  former  Mililary 
 Laws.  St.  Ambrose  may  have  been  the 
 means  of  obtaining  Theodosius's  Law  of 
 A.D.  390. 
 
 ■  St.  Ambrose  mentions  Ihirti/  years, 
 because  this  had  been  the  longest  time 
 of  service  ever  required  of  the  soldiers 
 about  the  Court,  (Palulina  Mililiii.) 
 Cod.  Th.  12.1.88.  A.D.  382.  Valentin. 
 II.  Ik'fore,  ./fee  years  had  been  re- 
 (piired  (ibid.  31,  38.)  by  Constans  and 
 Constantius ;  Theodosius  had  made  it 
 ten  years  A.D.  383,  (de  Privil.  eor.  12.) ; 
 Theodosius  the  Yotinger  made  \l  fifteen 
 A.D.  423,  (Cod  Theod.  6.  35.  14.) 
 
164  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  '^'^'^-  ''  Free  me  from  my  care,  that  I  may  make  the  oblation  fo. 
 "  you.  Set  my  mind  at  rest."  The  Emperor  continuing 
 sitting,  made  some  sign  as  of  assent  to  liim,  but  seeing  that 
 he  still  stood,  he  said  that  he  would  correct  his  rescript. 
 St.  Ambrose  pressed  him  to  put  a  stop  to  the  whole  pro- 
 ceeding. The  Emperor  promised  it.  St.  Ambrose  said 
 twice  :  "  I  depend  upon  your  good  faith."  "  Yes,"  said  the 
 Emperor,  "  you  may  depend  upon  it."  And  then  St.  Ambrose 
 approached  the  Altar,  which  he  would  not  have  done  without 
 a  distinct  promise.  As  he  had  written  an  account  to  his 
 *  §  1.  sister  St.  Marcellina  of  the  uneasiness'  that  this  matter  gave 
 
 him,  he  likewise  gave  her  an  account  of  his  good  success. 
 XV.  During  the  Emperor's  stay  at  Milan ^,  it  happened  on  a 
 
 of  St.  Am-  festival  day,  that  Avhen  he  had  come  into  the  church,  and 
 '"xheodor  ^^^^  brought  his  offering  to  the  altar,  he  remained  within' 
 ^- 1^-  the   enclosiu'e   of  the    sanctuarv".     St,  Ambrose  asked  him 
 
 pa  TOLs  Kiy-  if  he  wanted  any  thing.  The  Emperor  answered,  that  he 
 KXiBas.]  stayed  for  the  communion  of  the  divine  mysteries.  St.  Am- 
 l*  inrovpycfi  brosc  ordcrcd  his  Archdeacon*  p  to  say  to  him  :  "  O  Emperor  ! 
 t^aK6vwv  "  it  is  lawful  for  none  but  the  priests  to  remain  within  the 
 fiyovnevcfi.']  a  sauctuary  ;    depart,  therefore,  and  continue  standing*  with 
 
 [^Bingham.  ^  i  -r.-  • 
 
 16.5.3.]  "the  rest;  the  purple  robe  makes  Princes,  not  Priests. 
 The  Emperor  signified,  that  it  was  not  through  pride  that 
 he  had  stayed  within  the  chancel,  but  because  it  was  the 
 custom  of  the  Church  of  Constantinople.  Pie  thanked 
 St.  Ambrose  for  the  reproof.  The  holy  Bishop  appointed  him 
 a  particular  place  without  the  sanctuary,  which  placed  him 
 at  the  head  of  the  laity,  and  this  order  was  ever  afterwards 
 observed.  When  Theodosius  returned  to  Constantinople  he 
 [«lopT^  came  to  church  upon  a  festival"  day,  and  having  presented 
 ^^^"■■^  his  offering  at  the  Holy  Table,  he  went  out  of  the  sanctuary. 
 The  Bishop  Nectarius  asked  him  why  he  did  not  stay  within 
 it.  Theodosius  replied,  sighing  :  "  It  is  with  difficulty  that 
 "  I  have  learnt  the  difference  between  a  King  and  a  Priest : 
 "  it  is  with  difficulty  that  I  have  met  with  any  one  to  teach 
 
 o  This  event  is  placed  by  other  authors  "  Bishop    in   rap.k,   his   duty   being  to 
 
 immediately  after  the  Penance  of  Theo-  "  assist  liim  in  the  manao;ement  of  the 
 
 dosius,  to  whicli   time  the   account  in  "  Church  revenues,"  Giesel.  §  90.  and 
 
 Theodoret  seems  to  fix  it.  to  attend  him  at  the  Altar.     Bingham 
 
 •^  "  From  the  end  of  the  fourth  Cen-  ix,  c.  8.    Both  duties  were  his  before, 
 
 "  tury,  the  Arclideacon  was  next  to  the  e.  g.  in  the  case  of  St.  Lawrence. 
 
DooK  XIX.]  ECCLESIASTICAL  HISTORY.  IGf) 
 
 "  mc   the  truth.     None    l)ut   Ambrose   do    I    know,   ri^litly  A.  D.  388. 
 "  called  Bishop." 
 
 St.  Ambrose  likewise  contended  for  tlio  interest  of  rilijriou 
 against  part  of  the  Senate  of  Rome',  who  sent  a  deputation  to  ••  Ep.  .07. 
 the  Emperor  Thcodosius,  to  solicit  again  the  restoration  «f  §'4.  "^'^"' 
 the  altar  of  \'ictory.  When  he  Avas  ])efore  the  Emperor  lie 
 did  not  dissem])le  what  it  was  his  diity  to  tell  him  upon  this 
 subject;  he  was  even  some  time  without  coming  near  him, 
 and  the  li^mneror  was  not  disijleascd  at  it.     S\  ininachus*  was  ['  FUury, 
 
 .  .     .  *  .  I>^   31  1 
 
 probably  the  chief  of  this  deputation,  for  it  is  certain  that  he 
 made  a  speech  in  praise  of  the  Emperor  in  the  consistory,  this 
 same  year,   388.      But  Avhen   he   desired  that  the   altar  of 
 Victory  might  be  restored,  the  Emperor'  drove  him  from  his » Prospcri 
 presence,  caused  him  to  be  put  into  a  chariot,  and  sent  to  the  ,x^rtTnu(t"l 
 distance  of  a  hundred  miles,  and  ordered  him  to  continue  •■":]  ''i"  I'^o- 
 
 '  _  _  miss.  Pars 
 
 there.     Svmmachus  was  likewise  obliged  to  justify  himself  3.  c.  3y. 
 
 ..  -\T       ■  I'li    t'>ni-  -•  p. 
 
 for  having  made  a  panegyric    upon  Maximus ;    out  at  Iciigtii  i2<i.symm. 
 Theodosius    pardoned   him,   treated   him    kindly,  and    even  [vlli'id*^' 
 made  him  consul  in  the  year  391i.  ? m^-T'I^^ 
 
 •^  ,  .     ^  I  bid.  L\>. 
 
 From  Milan*.  Theodosius  went  as  far  as  Rome  with  his  31.  Socr.s. 
 
 .  14. 
 
 son  Honorius'"',  vhom  he  had  sent  for  from  Constantinople, » chmn. 
 and  with  the  young  Emperor  A^alentinian.     They  entered  it  ,„u;oiiu,f. 
 on  the  ides  of  June  under  the  Consulate  of  Timasius  and "  •j'"''^/**'- 
 Promotus,  /.  e.  on  the  thirteenth  of  June,  A.D.  389.     Then  5.  14. 
 it   was  that  idolatiy   at   Rome  received   the   greatest    blow. 
 You  might  see  the  senators  of  greatest  quality',  and  the  '  Prudent, 
 most    ancient   families,   such   as    the  Anicii,  the  Probi,  the  s'vinm.'^v. 
 Pauli,  and  the  (jlracchi,  embracing  Christianity ;    the  people  •''•'^' ^*^- 
 ran  in  crowd.s  to  the  Vatican  to  yenerate*'  the  tombs  of  the  [« p.  sb. 
 Apostles,  or  to  the  Lateran''  to  receive  l)aptism.     There  were  "^'^^"•^ 
 but  few  who  adhered   to  their   ancient   superstitions.     The 
 temples"  were  full  of  cobwebs  and  fell  to  ruin;    the  idols  ss.Hieron. 
 
 Ep.  7.  ad  ' 
 
 1  ^raximus'  attachment  to  the  Itha-  llcmc,  at  the  intercission  of  Lcoi;tius,  Lirt.c.  1.2. 
 
 cians  (bk.  18,  29,  59.)  would  imply  an  a  Novatian  Bishop.     It  would  probably  ['•''•  ^^■ 
 
 opposition   to    the    Catholics;    and   he  then  be  on  Iheodosius'  return  to  Milan,  ^■'''  -'•  J 
 
 would  naturally  wish  to  conciliate  the  from  Rome,  that  Symmachus  was  de- 
 
 Paptaii'--,  who  could  look  for  no  support  putcd  in  behalf  of  Paganism, 
 from  Theodosius.     (We  have  seen  too  '  The  Laleraii  (.^o  called  from  riar.- 
 
 that  in  one  case  be  favoured  the  .Tews,  tins    Latcranus,    killed     by    Nero)    on 
 
 ch.  10.)      Hence  the  adherence  of  Sym-  Mount   Cadius,  is   said   to   have   been 
 
 niachus  to  l.im.     It  appears  from  So-  given  1  y  Consiaiiline  to  Pope  Melchi- 
 
 ciatcs  (.').  14. )  that  Symmachus,  having  ades.     The  Council  mentioned  by  O])- 
 
 takcn  sanctuary  in  a  church,  was  par-  latus  (lib.  1.  p.  '26.)  is  supposed  to  have 
 
 doned  on  the  first  visit  of  Thcodosius  to  bctii  luld  here.   Coiiip.  bk.  IS.  ch.  21. 
 
166  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  3g9.  were  left  alone  under  their  roofs  with  the  owls  and  bats. 
 
 '  Prudent.   Theodosius  however  suflPered  the  antique'  statues,  Avhich  were 
 ibid.  V.503.     ,  ,  ,  .        «  „ 
 
 the  workmanship  of  excellent  artists^  to  be  preserved  for  the 
 
 ornament  of  the  city. 
 
 XVI.  While  he  was  at  Eome^  Theodosius  made  a  law'^  against 
 
 chees  at   '  the  Manichees,  ordering  them  to  be  expelled  from  all  places, 
 
 ^c^^The-  ^^^  particularly  from  Rome ;    forbidding  the  execution  of 
 
 °^'  '*",■  10  their  wills,  and  ordering  their  estates  to  be  confiscated  for 
 
 tit.  5.  1.  18. 
 
 the  benefit  of  the  people ;    and  in  short  depriving  them  of 
 
 every  thing  which  they  enjoyed  in  common  with  the  rest 
 
 of  mankind.     The  Manichees  were  very  numerous  at  Rome, 
 
 and  some  years   before  one  of  their  hearers  named  Con- 
 
 3  S.  Aug.     stantius^,  had  undertaken  to  make  the  Elect  live  in  common  ; 
 
 b.  torn!  8.    for  thus  they  styled  the  most  perfect  amongst  them.     Con- 
 
 f's^Auff  2  stantius,  who  was  very  zealous*  for  the  sect,  and  had  had  a 
 
 de  Mor.      good    education,   could    not    bear  the  reproaches  which  he 
 
 uit.  toni.  1.  suffered  on  account  of  the  immoralities  of  these  Elect,  who 
 
 ^'      '        lived  in   a  miserable    manner   dispersed  up   and  down  the 
 
 several  quarters  of  the  city  of  Rome.     He  ofi^ered  to  assemble 
 
 together  in  his  house  and  to  maintain  at  his  own  expense,  all 
 
 those  who  would  live  according  to  the  aljstinence  which  they 
 
 professed,  for  he  had  a  large  estate,  and  Avas  not  sparing  of 
 
 his  riches.     But  he  complained  that  their  Bishops,  so  far 
 
 from  assisting  him,  opposed  his  design,  "  from  their  attach- 
 
 "  ment  to  their  unrestrained  mode  of  Hfe."     When  one  of 
 
 these  Bishops,  Avho  seemed  fittest  for  an  austere  life,  because 
 
 he  was  rustic  and  ill-bred,  came  to  Rome,  Constantius,  who 
 
 had  been  long  expecting  him,  imparted  to  him  his  design, 
 
 which  the  Bishop  approved.     He  was  the  first  who  lodged  in 
 
 Constantius'  house,  to  which  were  assembled  all  the  Elect 
 
 whom  they  could  find  at  Rome.     A  rule  of  life  was  proposed 
 
 to  them  taken  from  the  Epistle^  of  Manes.     Many  of  them 
 
 thought  it  intolerable,  and  went  away ;  not  a  few,  however, 
 
 remained  for  very  shame.     These  began  to  live  according  to 
 
 the  rule ;    Constantius  ardently  urged  them  to  follow  it,  and 
 
 set  the  example  by  being  the  first  to  practise  it  himself. 
 
 In  the  mean  time  there  arose  frequent  quarrels  among  the 
 Elect,  and  they  reproached  each  other  with  several  crimes. 
 Constantius  was  grieved  to  hear  them,  and  took  care  tliat  in 
 
 s   For  the  writings  of  Manes,  see  Gieseler  §  59,  note  1 1. 
 
liooK  XIX.]  ECCLESIASTICAL  HISTORY.  167 
 
 tlicir  disputes  tlicy  should  uuw  iirily  discover  tlicmsclves,  and  A.  D.  399. 
 indeed  tliev  did  discover  uuheurd-of  aboniinutions.  It  was 
 then  known  wliat  kind  of  persons  they  were,  who  amongst 
 tlieiu  were  reckoned  the  most  perfect.  In  short,  endeavours 
 beinj;  used  to  make  them  observe  the  rule,  they  murmui'cd 
 and  allcf:;ed  that  it  was  intolerable,  and  so  things  came  to  an 
 open  sedition.  Constantius  argued  in  few  words,  that  they 
 must  either  observe  all  these  precepts,  or  imagine  their 
 master,  mIio  enjoined  them,  to  be  most  foolish  if  they  Merc 
 impracticable.  The  noise  of  the  greater  number  prevailed 
 over  his  argument,  and  ultimately  the  Bishop  himself  gave 
 way,  and  fled  away  disgracefully.  It  was  said  that  he  had 
 brought  money  with  him  in  a  bag,  and  carefully  concealed 
 it,  in  order  to  buy  provisions,  which  he  ate  in  secret,  con- 
 trary to  the  rule.  At  length  they  all  dispersed;  and  those 
 who  were  for  still  continuing  this  rule  were  called  by  the  rest 
 Mattarii,  from  their  sleeping  upon  mats.  Constantius  was  c.  Faust, 
 afterwards  converted  to  the  Catholic  Faith'.  tom.V*^* 
 
 St.  Augustine  relates  this  matter  as  having  been  informed     xvii. 
 of  it  from  tlie  most  trustAvorthy  witnesses  at  Rome  itself,  where  i„g<;  of  st. 
 lie  lived  after  the  death  of  his  mother,  the  remainder  of  the  -^"""**""<^- 
 
 '  Md liners  of 
 
 year  387,  and  all  the  vear  388.     For  he  had  iust  forsaken  '/"^  church. 
 
 /.    1       ■»         •'  11-  1  [written 
 
 the  errors  of  the  jManichces,  and  so,  his  first  labour,  after  he  387-;3ba.] 
 was  baptized,  was  to  convert  them'^    He  could  not  bear  the  in- « Retract.), 
 solence  with  which  they  boasted  of  theii'  pretended  continence  tom.i.i).9, 
 and  abstinence,  in  which  they  professed  superiority  to  the 
 true  Clu'istians,  in  order  to  impose  upon  the  ignorant.     This 
 was  the  occasion  of  his  composing,  whilst  he  continued  at 
 Rome,  his  two  books  Of  the  Manners  of  the  Catholic  Church, 
 and  Of  the  Planners  of  the  Manichves.     In  the  first  he  ex- 
 plains the  principles  of  Christian  morality,  shewing  that  the 
 love  of  God  is  the  only  foundation  and  the  soul  of  all  virtues. 
 He  concludes  with  describing  those  which  were  practised  in 
 the  Church,  in  order  to  confute  the  calumnies  of  the  Mani- 
 chees  by  undeniable  facts. 
 
 In  the  first  place  he  describes  the  Monks,  and  amongst 
 them  the  most  perfect,  that  is  to  say,  the  Anachorites  or 
 Hermits'.     "  !Men,"  he  says,   "  who  cannot  forbear  loving  s  pc  Mor. 
 "  mankind,  thon;;:h  thev  forbear  seeing  them  :    who  bein*;  p^J^'s^'-'i'- 
 
 '  ^  •'  n  J  t5  §()<j.t"in.  1. 
 
 "  absolutely  separated  from  all  the  world,  content  themselves  V-  "'o. 
 
168  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  388.  ^'  with  bread  and  water,  and  live  in  the  most  desert  places, 
 "  but  enjoy  converse  with  God,  and  are  happy  in  the  con- 
 "  templation  of  the  Divine  beauty.  It  is  true  that,  according 
 "  to  the  opinion  of  some,  they  have  disengaged  themselves 
 "  too  much  from  the  affairs  of  the  world  ;  but  these  persons 
 "  do  not  understand  how  useful  they  are  to  us  by  their 
 "  prayers  and  their  good  example/'  He  afterwards  proceeds 
 to  the  Coenobites,  "  Who  having  contemned  the  world,  lead 
 "  in  common  the  purest  life,  praying,  reading,  and  discoursing; 
 "  free  from  pride,  obstinacy,  and  envy ;  modest,  peaceable, 
 "  and  perfectly  united.  None  of  them  possesses  any  thing 
 ''  as  his  own ;  no  one  is  a  burden  to  any  other.  They 
 "  employ  their  hands  in  labour  sufficient  for  the  siipport 
 "  of  their  bodies,  without  drawing  off  the  mind  from  God. 
 "  They  give  the  produce  of  their  laboiu's  to  certain  persons 
 "  whom  they  call  deans,  from  being,  each,  set  over  ten  of 
 "  the  fraternity,  so  that  none  of  them  is  troubled  with  taking 
 "  care  for  the  body,  in  respect  of  food,  raiment,  and  other 
 "  necessaries,  in  sickness  or  in  health.  These  deans  dis- 
 "  charge  their  trust  very  carefully,  and  give  an  account  to 
 "  one  whom  they  style  Father;  and  these  fathers,  excelling 
 "  not  only  in  the  sanctity  of  their  lives,  but  also  on  account 
 "  of  their  divine  knowledge,  govern  these  their  sons  without 
 "  pride,  but  with  great  authority ;  and  are  obeyed  with  the 
 "  utmost  good  Avill. 
 
 "  At  the  close  of  the  day  they  all  come  out  of  then  dwellings, 
 "  still  fasting,  in  order  to  hsten  to  this  Father ;  every  Father 
 "  has  at  least  three  thousand  men  under  him ;  and  there  are 
 "  communities  still  more  numerous.  They  hear  them  with 
 "  incredible  attention  and  in  great  silence,  expressing  the 
 "  sentiments  Avhich  his  discom'se  excites,  by  groans,  tears,  or 
 "  a  modest  and  silent  joy.  Afterwards  they  administer 
 "  nourishment  to  the  body,  as  much  as  is  conducive  to  health, 
 '^  making  a  very  sober  use  even  of  that  small  quantity  of 
 "  ordinary  food  that  is  provided  for  them.  They  not  only 
 "  abstain  from  flesh  and  wine,  but  from  whatever  may  gratify 
 "  the  taste.  What  remains  after  this,  and  they  have  a 
 "  great  deal  remaining  from  the  frugality  of  their  meals  and 
 "  their  great  labour,  is  distributed  amongst  the  poor  with 
 ^'^  more  care  than  it  was  acquired ;    so  that  they  send  ships 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  IGO 
 
 "  ladtMi  uitli  provisions  to  such  [)l!U'cs  as  abound  with  j)ooi'  a.  d.  388. 
 "  people.  It  is  unneeessarv  to  say  more  of  a  matter  so  well 
 "  known."  This  is  the  description  whicli  St.  Augustine  gives 
 of  the  Monks  wlio  Hved  in  the  East  in  his  time,  and  esj)eeially 
 in  Egypt ;  and  he  twice  challenges  the  ^lanichees  to  contra- 
 dict it'.  '  §  G.x,  7-J. 
 
 lie  afterwards  proceeds  to  the  religious  w^omen',  and  then  »  §  os. 
 to  the  clergy\     "  How  many  Bishops,"  says  he,  "  do  1  know  '§69. 
 "  that  are  most  virtuous  and  most  holy  ?    How  many  Priests, 
 "  Deacons,  and  other  ministers  of  the  Church  ?  Avhosc  virtue 
 "  seems  to  me  so  much  the  more  praiseworthy,  as  it  is  more 
 "  difficult  to  preserve,  in  the  midst  of  people,  and  in  a  life  of 
 "activity."     He*    speaks   of  the    communities    of  religious  *c.  33.  §70. 
 people  in  the  cities.     "  I  have  seen,"  says  he,  "  at  Milan,  a 
 "  numerous  liousehokP  of  saints,  who  were  governed  by  one  ['diverso- 
 "  most  virtuous  and  learned  Priest.    Several  I  know  at  Rome, 
 "  They  are  chargeable  to  no  man,  not  even  the  superiors, 
 "  who,  after  the  example  of  those  of  the  East,  and  according 
 "  to  the  Apostle's   authority,  maintain   themselves   by  the 
 "  work  of  their  own  hands.    I  have  been  told  too,  that  many 
 "  practise  incredible  fasting,  not  only  by  making  but  one 
 "  meal  towards  night,  which  is  every  where  most  customary, 
 "  but  spending  three  days  together  without  eating  or  drinking, 
 "  and  even  a  longer  time.      How'cver"  no  body  is  forced  to  « §  71. 
 "  austerities,  which  he  cannot  bear  ;  nothing  is  imposed  upon 
 "  any  person  Avhich  he  refuses,  nor  do  the  rest  condemn  those 
 "  who  confess  themselves  unable  to  follow  their  example." 
 
 He  afterwai'ds  owns  that  there  are  many  weak  and  super- 
 stitious Christians",  even  in  the  true  religion,  and  such  as'c.  34. 
 were  so  given  up  to  their  passions,  as  to  forget  what  they  had 
 promised  to  God.  "  I  know,"  says  he,  "  that  there  are  many 
 "  who  adore  sepulchres  and  pictures ;  I  kiKjw  that  there  are 
 "  many  who  drink  to  excess  on  occasion  of  burials,  and  then 
 "  make  great  feasts  under  pretence  of  religion."  It  is  not 
 the  respect  paid  to  saints  and  their  relics  that  St.  Augustine 
 
 blames  here:  he  explains  himself  too  clearly  in  several  other 
 
 *  .         '  lib    i 
 
 places,  to  leave  room  for  the   least  doubt  as  to  that    ponit.  do  Cons. 
 
 Neither  can  we  say,  that  he  condemns  the  use  of  pictm-es,  §  VG.'uim.s! 
 
 since  he  himself  mentions  those  in  which   our   Saviour  was  i'/"T -•  i';  ^• 
 
 >  ulv  infra. 
 
 represented  with  St.  Peter   and   St.  Paur;    and  they  were  cii.  44. 
 
170  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  3>8.  commonly  used  in  the  Churches  both  of  the  East  and  West. 
 
 Those  therefore  whom   he  styles  worshippers  of  sepulchres 
 
 and  paintiugs_,  are  those  who  confine  themselves  in  too  gross 
 
 a  manner  to  the  tombs  and  images  of  the  saints,  without 
 
 raising  their  minds  to  the  saints  themselves,  who  are  reigning 
 
 in  heaven :    the  Church  reproves  and  instructs  such,  Avithout 
 
 forsaking  her  holy  practices. 
 
 XVIII.         In  the  second  book  which  is  entitled,  Of  the  Manners  of 
 
 the  Maui-    the  Mauichees,  St.  Augustine  confutes  their  capital  error,  con- 
 
 fJfiQ  o  jg  cerning  the  nature  and  oiigin  of  Evil;    he  then  examines' 
 
 into  what  they  called  the  three  seals  of  the  mouth,  the  hands 
 
 and  the  breast,  which  comprehend  all  their  abstinences  and 
 
 superstitious  customs;    and  at  last  relates  several  crimes,  of 
 
 which  they  were  convicted.     In  speaking  of  abstinence  from 
 
 meats,  he  shews  that  all  its  value  proceeds  from  the  motive. 
 
 » C.13.  §29.  "  If  one  man,"  he  says^,  "is  contented  with  only  one  meal  in 
 
 "  a  day,  and  then  is  served  with  herbs  seasoned  only  with 
 
 "  a  little  bacon,  of  which   he  eats   merely  to  appease  his 
 
 [="  meracis   ''  hunger,  taking  two  or  three  di-aughts  of  unmixed  wine^vhich 
 
 bus!]"'"      "  is  requisite  for  his  health :  and  if  another  tastes  neither  flesh 
 
 "  nor  wine,  but  eats  twice,  at  three  in  the  afternoon  and 
 
 "  again  towards  night,  and  on  both  occasions  makes  a  full  re- 
 
 [*  frugcs.]   "  past  of  delicate  and  uncommon  grains*,  seasoned  abundantly 
 
 "  with  spices  and  served  up  in  a  variety  of  dishes,  and  if 
 
 [Smuisum]  "  he   drinks  honeyed  draughts'^,  or  mulled  wine*^,  or  sweet 
 
 mim^f "      "  raisin  A\ine^,  or  cider,  or  the  like  which  are  sufficiently  like 
 
 ['  passum.   u  ^t\xiq  or  cvcu  morc  delicious  in  taste,  if  he  drinks  as  much 
 
 aJ.carenum  ■'  '  _         ^ 
 
 passum.]  "  as  he  likes,  and  makes  his  daily  m^eals  upon  these  delicacies 
 "  when  he  is  under  no  necessity  to  do  it ;  which  of  these  tAvo 
 "  do  you  think  seems  to  observe  the  strictest  abstinence*?" 
 It  is  plain  that  St.  Augustine  here  is  only  attacking  the 
 superstition  of  the  INIanichees,  who  condemned  wine    and 
 
 [8  Can.       flesh,  as  bad®  in  themselves,  while  they  took  full  liberty  in 
 
 Apostol. 
 
 oO,  O..J              t  jviatter  (Hyle)  and  Evil  were,  with  to  set  free  the  spiritual  part  of  the  food 
 
 the  Manichees,  co-extensive.  The  grosser  they  ate  and  to  restore  it  to  the  Kingdom 
 
 the  matter  in  this  world  of  mixed  ma-  of  Light ;   hence  the  more  they  ate,  the 
 
 terial,  the  more  of  evil.     Hence  tlicir  more  fully  (so  far)  they  acted  according 
 
 Elect  ahstahied  from  flesh.     But  deli-  to  the  purpose  of  God.     Such  were  the 
 
 cacy  of  taste  would  vary  inversely  with  inferences  drawn  (and  legitimately)  from 
 
 the  grossness  of  the  food :    hence  the  Manes'  principle,  by  his  followers  ;  and 
 
 more  delicate,  the  more  fit  to  be  the  it  is  to  these  St.  Ambrose  refers.  Gieseler 
 
 food  of  the  Elect ;    so  far  as  to  quality  ;  §  59.  and  Library  of  the  Fathers,  vol.  1 . 
 
 as  to  quautit'j,  the  Elect  were  supposed  note  A. 
 
nooic  XIX.]  ECCLESIASTICAL  HISTORY.  171 
 
 those  meats  and  drinks  of  which  they  allowed  tlie  use.      But  A.  D.  388. 
 
 he  makes  it  sniliciently  appear  in  this  work,  how  mneh  lie 
 
 esteemed    the    abstinences  prjictised   in   the   Cliureli,   which 
 
 wei'e    ])crfbrmed    in    a    spirit    of  self-mortification,    i)artieu- 
 
 larly  those  of  the  INIonks ;    and   he   himself,  after  he  was  '  i'us.si(i. 
 
 made  Bishop,  usually  ate  notliing  but  herbs  and  pulse.  '"  '^'^' 
 
 lie   moreover    composed    at    Rome    a    dialoji^ue"    between » Retract,  i. 
 
 Evodius  and  himself,  in  which  he  examines  several  questions  ^  D  3hs!i 
 
 relating  to  the  soul.     But  because  its  size  is  there  exactly 
 
 discussed  in  order  to  shew  that  it  is  not  extended  like  matter, 
 
 the  title  of  the  whole  book  is,  Of  the  Quantity  of  the  Soul. 
 
 It  was  likewise  at  Rome  that  he  began  his  three  books  On 
 
 Free-xvill^,  against  the  Manichees,  arising  from  the  question  'f.9.[bopun 
 .   .  .  .       .  .A  I)  ;j8t* 
 
 about  the  origin  of  Evil.     After  an  accurate  examination  we  iiiiishtHi 
 
 find  that  it  proceeds  only  ^from  the  Free-will  of  the  creature".  i\;^|g^^'-' 
 This  Avork  is  full  of  excellent  metaphysics,  and  in  it  we  find 
 an^  answer  to  the  most  specious  objections  to  the  providence  ^  ''''•  2. 
 and  goodness  of  the  Creator.     St.  Augustine  composed  only  c.  2,  &c. 
 the  first  book  at  Rome,  lie  finished  the  second  and  third 
 in  Africa,  while  he  was  a  Priest.     It  is  throughout  a  dia- 
 logue between  himself  and  Evodius.     After  having   stayed 
 more  than  a  year  at  Rome  he  returned"  into  Africa  about  the  "Possid.ca 
 year  389,  with  certain  of  his  friends  and  countrymen,  who 
 served  God  like  himself. 
 
 It  was  the  Pope  Siricius'  who  procured  from  the  Emperor 'Lib.  Pon- 
 Theodosius  the  banishment  of  the  ^Manichees ;    and  as  they  [Haron. 
 dissembled  their  profession  and  mixed  Avith  the  Catholics  in  ^i;3^*^* 
 the  churches,  he  ordered®  that  care  should  be  taken  not  to  ["  Epist. 
 let  them  receive  the  Communion,  nor  touch  the  body  of  our  s;  i^■^y\^.l 
 Lord  with  their  impm'C  lips.     He  required  the   same  even  ,V7tti'"' 
 of  those  who  were  converted ;   banishing  them  into  mouas-  a.  d.  ise. 
 teries,  there  to  spend  the  rest  of  their  lives  in  fasting  and 
 prayer;    and  permitted  them  only  to  receive  the  ^  iaticum" 
 at  their  death,  after  a  strict  probation.    He  ordered  in  general, 
 that  heretics  should  be  received  by  imposition  of  hands,  and 
 reconciled  in  the  presence  of  the  whole  Church.      This  we 
 find  ordered  in  particular  with  respect  to  the  Novatians,  and 
 
 "  Compare  Hooker,  Eccl.  Pol.  l)k.  1.  *   So   called   {i<p6hiov)   in   the    13th 
 
 th.  1  and  Ajipcnd.  i.  to  bk.  v.  p.  718.  Ed.  Canon  of  the  (I'.cuni.  Council  of  Nicaea. 
 
 Kchle.  Bp.  Butler.  Anal.  pt.  i.  ch.  5.  See  the  Decretal  of  St.  Siricius,  bk.  18. 
 
 §  i.  ch.  .-i  1.  ]<.  7S. 
 
172  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 [A.D.386.]  the  Montenses>'  or  Douatists  of  Rome,  in  a  council  which  was 
 there  held  by  this  Pope,  with  eighty  other  Bishops,  on  the 
 
 ['  after.}  8th  of  the  ides  of  January  under'  the  consulate  of  Arcadius 
 and  Bauto,  i.  e.  on  the  6th  of  January  A.  D.  386.     There 
 
 «tom.  2.      I'emains  a  synodical  epistle  of  that  council,  containing  nine 
 
 109"^  rl'      canons  concerning  discipline,  and  addressed  to  the  Bishops  of 
 
 3.  p.  6t)9.     Africa^  ^ 
 
 IMrii^  "I 
 
 XIX.         Another  counciP  of  Rome,  held  about  the  time  of  Theodosius' 
 
 atio'n  of  Jo-  jouruey  or  soon  after,  condemned  the  heretic  Jo\dnian.     He 
 
 pT"d      ^^*^  spent  his  youth  in  the  austerities  of  a  monastic  life, 
 
 390.]  fasting*,  living  upon  bread  and  water,  going  barefoot,  wearing 
 
 Ep.  42.  §9.  a  black  garment,  and  labouring  with  his  hands.     But  he  left 
 
 ■    ■  ^    ■  his  monastery,  which  was  at  Milan^  and  went  to  Rome,  where 
 
 he  began  to  spread  his  errors.     The  chief  of  them  may  be 
 
 reduced  to  four,  viz.  1.  That  those  who  had  been  regenerated 
 
 by  Baptism  with  full  faith,  could  not  be  any  more  vanquished 
 
 by  the  de^dl :    2.  That  all  those  who  shall  have  preserved  the 
 
 grace  of  Baptism,  shall  have  the  same  reward  in  heaven : 
 
 3.  That  virgins  have  no  more  merit  than  widows  or  married 
 women,  unless  their  works  distinguish  them  in  other  respects; 
 
 4.  That  there  is  no  difference  between  abstaining  from  meats, 
 *  S.  Ambr.  and  using  them  with  thanksgiving.    He  likewise  denied*  that 
 
 Ep  49  §  4  .      .  . 
 
 S.  Aug.  in  the  Holy  Virgin  Mary  continued  unimpaired  in  bearing  the 
 ^"^^j2o"''' Lord;  and  pretended  that  to  maintain  the  contraiy  was  to 
 torn.  10.  p.  attribute  an  imaginary  body  to  Christ,  like  the  Manichees. 
 
 1208.  etDe  .    .  .        °  "^     .      "^ 
 
 Hseret.c.82.  Jovinian  lived  according  to  these  principles*^.  St.  Jerome 
 p.  24. '  addi'essing  him,  says,  "Once,  your  foot  was  bare;  now  it  has 
 in^Joviii°"  "  ^^^^  ^^^y  ^  shoe,  but  an  ornamental  one.     Then  you  wore 
 
 (C.23.C.13. )  "  a  shabby  tunic  and  a  black  vest;  you  were  in  mourning 
 torn.  4.  PL  ■'     .  .  . 
 
 2.  p.  183.    "  garb,  pale  in  face,  and  rough  in  hand ;    now  you  parade  in 
 
 393-4.         "  linen,  in  silk,  in  the  figiu'ed  stuffs  of  Atrebates^,  and  the 
 
 Chrmi^'^"^  "  attire  of  Laodicea.     Your  cheeks   are  red ;    your  skin  is 
 
 A.  D.  371.    "  sleek  ;  yoiu'  hair  is  dressed  behind  and  before ;  your  paunch 
 
 "  is  protuberant ;  your  shoulders  are  round ;  your  throat  is 
 
 "  full;    and  your  jaws  are  so  fiit  that  your  words  are  almost 
 
 "  strangled.       Certainly,    in    such    a   contrast    of  food   and 
 
 y  So  called  (and   Campllfe)  because  Africa,  but  to  the  Bishops  of  the  Ro- 
 
 they  first  assembled  at  Rome  in  a  cave,  man  Council  who  were  absent,  and  then 
 
 among  the  hills  out'iide  the  city.    Vid.  sent  to  the  different  Churches.   We  have 
 
 Optat.  de  Schism.  Don.  lib.  2.  §  4.  and  the  Epistle  from  the  Acts  of  the  Council 
 
 the  note.   Dii  Pin,  Par.  1700.  of  Telepta  (A.D.  418) ;  hence  the  error. 
 
 '-    Not  primarily   to   the  Bishops  of  Const.  IMonit.  §  8. 
 
HOOK  XIX.]  ECCLESIASTICAL  IIISTOIIV.  173 
 
 "  clothiii}?,  tlicro  must  he  fault  on  one  side  or  the  otlier.  [A.D.393-4] 
 
 "  Not  tliiit  I  will  impute  sin  to  food  or  to  dress ;    hut  that 
 
 "  the  variation  and  change  for  the  worse  is  next  door  to  a 
 
 "  ro])roach'."     However  he   still  hoasted  of  l)oiii<^  a  ^Fonk  ;  's.iiioron. 
 
 and  oh.scrved  celibacy  that  he  might  avoid  the  inconveniences  p.  214. 
 
 of  m.atrimony.     Since  he  preached  so  easy  a  doctrine,  lie  had 
 
 a  great  matiy  followers  at  Rome;  many  [)ersons  of  both  sexes, 
 
 after  ha\ing  lived  a  long  time  in  a  state  of  continence  and 
 
 mortification,  marned  and  returned  to  a  soft  and  unrestrained 
 
 life,     V>\\i  there  was  no  Bishop  who  sufl'ei'cd  himself  to  be 
 
 seduced  by  Jovinian. 
 
 He  even  met  with  some  opposition  from  several  laymen, 
 illustrious  by  their  noble  birth  and  piety,  and  amongst  the 
 rest  Pannnachius  is  mentioned.     They'  carried  a  writing  to  ^  s.  siiic. 
 Pope  Siricius,  in  which  Jo^dnian  had  published  his  errors,  „',',,',":,  ^  "^^ 
 and  asked  him  his  oi)inion.    The  Poi)e  assembled  his  Clergy',  T"!" "vlV 
 
 ^  ^  .     .  11124.  [Man- 
 
 and  the  doctrine  was  found  to  be  contrary  to  the  Christian  law,  si  .•j.pws.x] 
 and  with  the  advice  of  all  that  w^ere  present,  as  well  Priests  .s;.  Ambr. 
 and  Deacons,  as  other  clerks,  Jovinian  was  condemned  with  f;''  ^^^^' 
 eight  others,  as  authors  of  a  new  heresy  :  and  it  was  decreed^  '"""•. ?t 
 that  they  should  be  cut  off  from  the  Church  for  ever.  a.  d.  390. 
 
 \^  facto 
 
 Jovinian  and  the  rest  that  were  condemned  went  to  Milan,  prcsbyte- 
 to  which  place  the  Emperor  had  returned.  But  Pope  Siricius  'r'/jiyina 
 sent  thither  three  Priests,  Crescens,  Leopardus,  and  Alex- *'^""^^"*.'»^t 
 
 '  .  .  .  nn.stro  ju- 
 
 ander*,  with  a  letter  to  the  Church  of  Milan,  which  contained  cii( io] 
 
 ,        *  fVcitrcs  ot 
 
 the  condemnation  of  these  heretics,  and  a  brief  confutation  (•(.m|)res- 
 of  their  errors.     So  that  they  were  rejected  there   also   by  n;\.os/]' 
 every  body  with  horror,  and  the  Pope's  Legates*  caused  them  *  «•  Ambr. 
 
 10  E|>. 42.§  I.). 
 
 to  he  driven''  out  of  the  city.  The  Bishops  who  happened  to  Couc  ;i.  y. 
 be  then  at  Milan  with  St.  Aml)rosc,  condemned  them  according  jI*"!;  ^^l~]' 
 to  the  sentence  of  Siricius,  to  whom  thcv  wrote  a  svnodical  J^-  *'\'""*-] 
 
 '  _      •  *  inilres  et 
 
 letter.    Tliev  in  it  annlaud  his  pastoral  vigilance;  and  then  con-  romi""**'*- 
 
 -r     •    •  '  ,  ,     0     •  .11  •        ''^<'''''  ""- 
 
 fute  Jovinian  s  errors  by  Scripture,  more  particularly  anxious  stri.] 
 
 to  prove  that  the  Virginity  of  the  Holy  ^lother  of  God" 
 
 »  This  title  of  the  Holy  Virgin  is  in  so  called  by  .lustinian)  A.  D.  527,  says 
 
 this  place  given  by   Tleiiry,  not  t.ikcn  (Phot.  IJibl.  No.  228. )  tliat  though  the 
 
 from  St.  Ambrose.     "  Part  of  the  he-  title  was  used  in  tiie  {Jivi-lcd  form  by 
 
 '•  rcsy  of  Nestorius  was  the  denial  of  Elizabeth  (St- Luke  i.  1. '3),  St.  Leo,  .\.D. 
 
 "  this    QtoidK  s,    and    the    whole    was  1  iO.  was  the  first  to  use  it  so,  in  plain 
 
 •'  nothing  else  hut  the  ground  of  that  terms,  after  her.     See,  however,  ('on- 
 
 '"  denial."      See  bi  hop  I'earst  n  0:1  ti»e  staiit.    Oiat.    ad    Sanct.   ("a-t.    (i^u^eb. 
 
 third  Article  of  the  Creed.  St.  Kphraiiii,  \V\>X.  v.  11.  p.  fiSO.  lin.  10)efOu  jUTjT^jp 
 
 Paliicrch  of  Thcojiolis  (i.  c.  Anfioch,  K6f)r).     We  have  found  the  title  used  by 
 
174  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  390.  always  continued  unimpaired*  ^.     This  letter  is  subscribed  by 
 '  Ep.  42.     seven   Bishops  :    Eventius  of  Ceneta,  Maximus  of  Emona, 
 
 §  4,  &C.  .  ^  .  ,        '  ' 
 
 Felix  of  ladera,  Bassian  of  Lodi,  Theodore   of  Octodura, 
 
 Constantius  of  Orange ;  and  by  the  Priest  Aper  in  the  name 
 =vid.bk.i8.  of  Gcminianus,  Bishop  of  Modena'^.     Their  sees  are  known^ 
 
 by  the  council  of  Aquileia^  where  we  meet  with  the  same 
 
 names. 
 
 In  this  Council  of  Milan  or  in  some  other  which  followed 
 
 it  soon  after^  and  to  which  the  Bishops  of  Gavil  came^  was 
 
 confirmed  the  condemnation  of  Itliacius  and  those  of  his 
 '  Chron,  party^  which  had  been  decreed  the  year^  before.  For  the 
 389.^^  ^"    ordination  of  Felix  of  Treves,  in  which  city  they  had  prevailed, 
 
 disturbed  all  parts  of  Gaul ;  and  he  was  cut  off  from  com- 
 ^Conc.Tau-  munion  by  the  letters  of  St.  Ambrose  and  of  the  Pope*, 
 torn.  3.  p.  immediately  after  the  defeat  of  Maximus,  the  protector  of 
 A^b^^397  ^^^    Ithacians.     Ithacius   was    not    only    deposed   from   his 
 
 Bishopric,  and  excommunicated,  but  also  sent  into  banish- 
 5  Isidor.  de  mcut,    wlierc    he    died   in   the    reign    of    Theodosius  *    and 
 
 vir.   illustr.  _^-..  ,1,-,  r-  ii  -rx-n  -i 
 
 c.  15.  §  19.  Valentiman,  that  is,  two  years  alter  at  the  latest.     Whilst 
 
 St.  Ambrose    held   this    council,  he  heard  the    melancholy 
 
 news  of  the  massacre  at  Thessalonica,  of  which  the  following 
 
 is  an  account. 
 
 XX.  Botheric^  was  the  Magister  Militum^  who  commanded  the 
 
 Thessaio-    forccs  in  Illyincum,  and  resided  at  Thessalonica ;    he  caused 
 
 "soz  7  23  ^  charioteer  who  belonged  to  the  circus  to  be  put  into  prison. 
 
 Ruff.  Hist,  for  having  endeavoured  to  seduce  a  youna;  man  vv^ho  was  one 
 
 11.  c.  18.  .  JO 
 
 ["p.74.note  of  liis  scrvaiits.     At  a  certain  festival  upon  which  there  were 
 
 y-] 
 
 St.  Gregory  Nazianzen,  bk.  18.  cli.  24.  "  with   child,  but  even  when  she  had 
 
 p.  56.  as  well  as  the  parallel  expression  "  brought  forth,  is  evident  out  of  this 
 
 "  Murderers  of  God,"  ibid.  p.  57.    Be-  "  apjilication  of  the  Prophecy:   Behold, 
 
 sides   St.  Luke  i.  43,  already   quoted,  "  a  Virgin  shall  be  ivith  child  and  shall 
 
 compare  Acts  xx.  28.  "  bring  forth  a  Son.     For,  by  the  same 
 
 ^    This   error   is   evidently  different  "  prediction   it   is    as   manifest    that  a 
 
 from    that    of   the    Antidicomarianites,  "  Virgin  should  bring  forth,  as  conceive 
 
 concerning  whom    see  bk.   18.  ch.  20.  "  a  Son.     Neither  was  her  act  of  Pai'- 
 
 The   latter    held   that    St.   Mary   bore  "  turition  more  contradictory  to   Vir- 
 
 children  to  St.  Joseph  after  the  Nativity  "  ginity,  than  that  former  of  conception." 
 
 of  our  Lord,  an  error  held  by  some  in  The  Bishop  confirms  his  position    by 
 
 the  time  of  Origen  and  laid  to  the  charge  this  letter  of  St.  Ambrose  to  St.  Siricius ; 
 
 of  Tertullian.     The  error  of  Jovinian  St.  Augustine,  Enchirid.  c.  34.  torn.  G. 
 
 was  tliat    the  Holy  Ever- Virgin   con-  Vigil,  de  Unitat.  Trinit.  c.  10.  p.  340. 
 
 ceived  in  Virginity,  but  ceased  to  be  c  The  Sees  of  the  IMshops  have  pro- 
 
 a  Virgin  when   slie  brought  forth  the  bably  been  copied  from  the  Acts  of  the 
 
 Lord.     Bishop  Pearson  (on  the  third  Coiuicil     of    Aquileia    (See    margin). 
 
 Article  of  the  Creed)  says,  "  That  she  Eventius  was  then  Bishop  of  Pavia,  not 
 
 "  was  a  Virgin  not  only  when  she  was  of  Geneda. 
 
HOOK  XIX.]  ECCLESIASTICAL  IIISTOUY.  175 
 
 to  be  extraordinary  races,  the  peojjle  tliou^lit  this  charioteer  a.  D.  390. 
 neeessarv,  to  grace  the  sliow,  and  recinired  to  ha\(;  him  set  at 
 lil)(  rty.   'Hicir  demand  not  being  complied  with,  they  grew  en- 
 raged, and  proceeded  to  so  Aiohnit  a  sedition,  tliat'  some  ofliccrs  i  Thoodor. 
 were  stoned  to  death  in  tlie  fray,  and  cb-agged  ahnig  the  streets; ""  *^" 
 and   l?otheric  himself  was  killed.     Upon  receiving  news  of 
 this,    the    I'^mperor   Tlieodosins,   who    was    naturally    hasty, 
 became  furiously  enraged ;    but  St.  Ambrose  and  the  rest 
 of  the  Bishops  who  were  present  pacified  him,  and  lie  pro- 
 mised" to  pardon  the  people  of  Thcssalonica.      Afterwards' '  ''•  Aug. 
 he  was   again  exasperated  by  the  principal  officers^  of  his  civit! r. 26. 
 court,  and  chiefly  by  Ruffinus,  the  M.aster  of  the  Offices*.  3's'xl„i,r 
 Thev  reiircsented  to  him,  that  it  was  a  matter  of  the  utmost  |.'i'/''- 
 consequence  not  to  let  these  violences  go  nnpunished,  and  M';uiiii). 
 made  him  resolve  to  inflict  a  cruel  punishment  on  the  of-  [s"j,.'  ^.5. 
 fenders.     Bnt  they  took  care  to  have  that  resolution  kept  as  ""'^" '-' 
 secret  as  possible,  and  to  have  it  executed  before  St.  Ambrose 
 could  have  any  notice  of  it.     When  the  people  therefore  of 
 Thcssalonica  were   assembled   together  in  the  circus,  they 
 were  secretly  surrounded  by  soldiers,  who  had  orders  '^  to  put  n  p.miiii. 
 all  they  met  to  the  sword,  up  to  a  fixed  number",  without  -^  ^j'.^  ^ 
 regard  to  the   innocent  or  guilty ;    so  that    strangers   and  ^• 
 persons    passing   through    the    place   were    involved  in  tliis 
 massacre.     It  lasted  three  hours,  and  there  fell  about  seven 
 thousand  people^.     There  was  a  generous  sla\  e  who  oftcred  s  jheodor. 
 himself  to  be  massacred  to  save  his  master.     A  merchant  •^'"  ''■ 
 exposed  himself  for  his  two  children,  oft'ering  the  soldiers  all 
 the  money  which  he  had  to  save  them.    They  took  pity  on  him 
 and  gave  him  leave  to  make  choice  of  one  of  them,  telling  him 
 that  they  could  not  let  both  live,  without  endangering  them- 
 selves, by  reason  of  the  number  they  were  ordered  to  massacre. 
 The  father  looked  with  tears  in  his  eyes  on  both  his  children, 
 unable  to  decide,  when  they  were  both  butchered  in  his  pre- 
 sence.   On  the  arrival  of  the  news  of  this  mjissacrc  at  Milan, 
 the  Bisliops  there  assembled  were  deeply  afllicted,  particularly 
 St.  Ambrose.     However  he  would  not  appear  before  Tlieodo- 
 sins, during  the  first  transports  of  his  grief;  and  also  thought 
 it  better  to  give  the  Emperor  time  to  come  to  himself.     As 
 therefore  the  Emperor  was  not  then  in  Milan,  St.  Ambrose^  »Ei).5i.§6. 
 left  the  citv  two  or  three  days  before  his  return  ;    and  went 
 
176  ECCLESIASTICAL  HISTORY.  [book  xix- 
 
 A.  P.  390.  into  the  country,  under  pretence  of  an  indisposition,  which 
 was  indeed  real,  but  which  upon  any  other  occasion  w^ould 
 not  have  prevented  his  attending  the  Emperor.     The  night 
 
 '  §  14.  before  his  departure,  he  dreamed^  that  he  saw  Theodosius 
 coming  into  the  church,  and  that  it  was  not  in  his  power  to 
 offer  the  Sacrifice ;  which  he  looked  upon  as  a  token  that  it 
 was  the  will  of  God  that  the  Emperor  should  do  penance. 
 Upon  this  he  wrote  a  letter  with  his  own  hand,  that  the 
 Emperor  might  be  sure  that  no  one  else  had  seen  it.  This 
 letter  is  still  extant. 
 XXI.  '(  I  bear,"  says  St.  Ambrose,  "  an  affectionate  memory  of 
 
 Theodo-      "  your  former  fi'iendship  towards  me,  and  of  your  great  con- 
 
 sms.  c(  descension  in  so  often   granting  favours  to  others  at  my 
 
 "  instance.  Accordingly  it  is  not  ingratitude  that  leads  me 
 "  to  shun  a  presence  which  hitherto  has  ever  been  most 
 "  coveted  by  me.  I  will  briefly  explain  to  you  my  reasons 
 "  for  doing  so. 
 
 "  I  found  that  I  was  forbidden,  I  alone  of  your  whole  court, 
 "  the  natural  right  of  hearing  what  went  on  about  me,  with 
 "  a  view  of  depriving  me  of  the  privilege  of  speaking.  When 
 ''  I  did  hear,  what  could  I  do  ?  Be  silent  ?  This  would  be 
 "  most  wretched  of  all — to  have  one's  conscience  bound  and 
 "  one's  lips  closed.  Is  it  not  written,  '  If  God's  minister  fail 
 " '  to  speak  to  the  sinner,  the  latter  shall  die  in  his  sin,  but 
 
 =  Ezek.  3.    "  f  \iQ  shall  answer  for  not  speaking^  ?' 
 
 "  Suffer  me,  gracious  Emperor.  You  have  zeal  for  the 
 "  faith,  I  own  it ;  and  the  fear  of  God,  I  confess  it ;  but  you 
 "  have  an  impetuosity  of  nature  at  offenders,  which  a  coun- 
 "  sellor  may  either  soothe  into  compassion,  or  stimulate  till 
 ''  self-government  is  almost  lost.  O  that  those  about  you 
 "  were  as  backward  in  rousing  as  they  are  in  appeasing  it  ! 
 "  I  would  gladly  leave  it  altogether  to  your  own  manage- 
 "  ment ;  since  you  can  recover  yourself,  and  get  the  better 
 "  of  this  violence  of  natiu'e  by  an  effort  to  be  merciful. 
 
 ''  A  deed  has  been  perpetrated  in  Thessalonica,  which  has 
 "  no  parallel  in  history ;  which  I  in  vain  attempted  to  pre- 
 "  vent ;  yes,  which  I  protested  would  be  most  atrocious,  in  the 
 "  frequent  expostulations  I  addressed  to  you  beforehand ;  nor 
 "  could  I  extenuate  a  deed,  which  you,  by  your  unsuccessful 
 "  attempts  to  hinder  it,  have  confessed  to  be  heinous.    "When 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  177 
 
 tlio   news   (':imo,  I  Wiis  oiifinijcd  iu  a  sviiod,  held  on  tlic  A.  D.  390. 
 
 arrival  of  the  (Jallic  Bi.slio[)s'.  All  assciul)lc(l  deplored  it,  '  §  «■ 
 none  \iewcd  it  leniently;  yonr  friendship  uith  And)rose 
 weij::hed  nothiiii:;  in  yonr  favonr  ;  surely  the  odour  of  the 
 eriuie  would  fall  e\en  more  heavily  on  me,  should  no  re- 
 conciliation to  Almiglity  God  1)C  required  of  you. 
 "  O  ]]mperor*,  wliy  should  you  feel  shame  to  act  as  David  Ȥ  7. 
 acted,  he  who  was  a  Prophet  as  well  as  a  King,  and  a  fore- 
 father of  Christ  .according  to  the  flesh  ?  A  parable  was  set 
 before  him ;  and  when  lie  found  that  by  it  lu;  himself 
 was  condemned,  he  said,  /  hare  shined  he/ore  the  Lord. 
 Take  it  not  ill  then,  O  Emperor,  if  the  same  words  are  used 
 towards  ymi  as  the  Prophet  \ised  to  David — Thou  art  the 
 man.  For  if  you  give  dne  atteatiou  to  them,  and  answer, 
 /  have  sinned  against  the  Lord,  if  you  utter  that  royal  and 
 proplietic  strain,  O  conic,  let  us  worship,  and  fall  down  and 
 kneel  before  the  Lord  our  Maker,  then  it  will  be  said  to  j'ou. 
 Since  it  repcnteth  thee,  the  Lord  putteth  away  thy  sin ;  thou 
 shall  not  die. 
 
 "  I  have  written  this^  not  to  overpower  you,  but  to  induce  '§  ii. 
 you,  by  a  royal  example  to  put  away  the  sin  from  your 
 kingdom,  that  is,  by  humbling  your  soul  to  God.  Yoii  are 
 a  man  ;  temptation  has  come  upon  you ;  get  the  better 
 of  it.  Tears  and  penitence  are  the  only  remedy  for  sin, 
 neither  angel  nor  archangel  can  take  it  away  ;  the  Lord 
 Himself,  Avho  alone  can  say,  /  am  tvith  you  always,  even 
 lie  pardons  not  except  upon  penitence. 
 
 "  I  entreat',  I  demand,  I  exhort,  I  admonish.  Succcssfid  •  g  12. 
 as  you  have  been  in  battle,  and  great  in  other  respects,  yet 
 it  was  mercy  that  crowned  all  your  doings.  The  devil  has 
 enned  your  chief  excellence.  Overcome  him  while  you 
 have  the  means.  Add  not  one  sin  to  another  l)y  conduct 
 from  which  too  many  suft'er.  For  my  part",  debtor  as  I  am  Ȥ  13. 
 to  your  clemency  in  all  other  things,  grateful  as  I  must 
 ever  be  to  it,  still  I  have  apprehension  :  I  dare  not  offer  sa- 
 crifice, if  you  resolve  to  attend.  Is  that  lawful  when  many 
 innocents  have  bled,  Avhich  is  not  lawful  in  a  solitary  mur- 
 der? I  trow  not ! 
 
 "  Should  I  not  l)e  happy"  to  enjoy  the  Emperor's  favoin*, "  §  i.r,. 
 "  and  do  as  he  would  hav(>  me,  if  it  were  lawful  V     Prayer,  of 
 
 N 
 
178  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 D.  3P0.  "  itself,  is  a  sacrifice^  and,  as  coming  from  a  humbled  soul, 
 
 "  will  be  accepted ;  but  tlie  oblation  would  imply  contempt, 
 ''  and  would  be  rejected.  You  have  my  love,  my  affection, 
 "  my  praj-ers.  If  you  have  confidence  in  me,  obey  me,  and 
 "  allow  what  I  say  :  if  not,  make  allowance  for  what  I  do,  in 
 "  that  I  prefer  God  to  my  Sovereign.  Gracious  Emperor, 
 "  may  ^^ou  and  your  dear  children  enjoy  everlasting  peace." 
 When  St.  Ambrose  returned  to  Milan,  he  refused  to  admit 
 
 '  Paul.  Vit.  the  Emperor  Theodosius  into  the  church'.  Wlieu  the  Emperor 
 represented  to  him  that  David  had  committed  adultery  and 
 mui'der,  St.  Ambrose  answered  him  immediately  :  "  As  you 
 "  have  imitated  his  crime,  imitate  his  amendment."  Theo- 
 dosius yielded  to  the  voice  of  the  Church ;  he  retired  home, 
 where  he  remained  suspended  from  Church  Communion  for 
 
 '  Thecd.  5.  eight  mouths^. 
 
 18 
 
 '  Theod.  "When  the  Feast^  of  our  Saviour's  Nativity  was  come,  he 
 remained  shut  up  in  his  palace,  shedding  tears.     E-uffinus, 
 
 [<bk.  18.  the  Master  of  the  offices^,  who  was  most  intimate  with  the 
 ■-'  Emperor,  came  to  him,  and  desired  to  know  the  reason.  The 
 Emperor  redoubling  his  tears  and  sighs,  said  to  him : 
 "  I  weep  when  I  consider  that  the  temple  of  God  is  opened 
 "  to  slaves  and  beggars,  and  shut  against  me,  and  so  therefore 
 "  is  heaven  too."  E-uffinus  ansv/ered  :  "  I  will  hasten,  if  you 
 "  think  right,  to  the  Bishop,  and  will  by  my  importunacy 
 "  prevail  on  him  to  absolve  you."  "  He  will  not  be  per- 
 "  suaded,"  answered  the  Emperor ;  "  I  know  the  justice  of 
 "  his  sentence ;  and  he  will  never  through  dread  of  the 
 "  Imperial  power,  transgress  the  law  of  God."  The  Emperor 
 knew  well  that  sinners  could  not  be  absolved  till  they  had 
 performed  Canonical  penance.  Huffinus  insisted  upon  it, 
 and  promised  to  persuade  St.  Ambrose.  "  Go  quickly  then," 
 said  the  Emperor,  and  flattering  himself  with  the  hopes  that 
 Rufiinus  had  given  him,  he  followed  him  soon  after.  St.  Am- 
 brose seeing  Huffinus,  told  him  that  he  must  have  cast  off  all 
 shame,  if  he,  who  had  been  the  counsellor  of  so  murderous  an 
 act,  did  not  blush  and  tremble  at  having  so  madly  defaced 
 the  image  of  God.  As  Huffinus  continued  to  entreat  him, 
 telling  him  that  the  Emperor  was  coming,  St.  Ambrose,  fired 
 with  Di^dne  zeal,  said :  "  I  forewarn  you,  Ruffinus,  I  will 
 "  hinder  him  from  advancing  into  the  sacred  vestibule  ;  if  he 
 
tioy 
 
 nooK  XIX.]  ECCLESIASTICAL  HISTORY.  179 
 
 "  will  c'liaiij?e  his  royal  power  into  tyranny,  joyfully  will  I  too  A.  D.  390, 
 "  submit  to  the  sword."  llullinus  liaving  licard  tlicsc  words, 
 sent  to  inform  the  Emperor,  and  advise  him  to  stay  in  the 
 palace.  The  Emperor  received  tliis  information  in  the  midst 
 of  the  market-place,  and  said  :  "  I  will  go  and  receive  the 
 "  contumely'  which  I  have  deserved."  [i  napoivt- 
 
 AVlien  he  came  to  the  inclosure  of  the  holv  place',  he  did  f^^  , 
 
 •       '■  [  *    TOVt 
 
 not  go  into  the  church';    hut  went  to  the  Bishop,  who  was  itpovurf- 
 sitting  in  the  Auditory'*',  and  besought  him  importunately  to  ^f^^y^e 
 give  liim  absolution.     St.  Ambrose  said,  that  in  coming  as  ''*wc.] 
 lie   did,   he   acted   as   a  tyrant;    that  he   had    done    madly  ^5" o7«oj 
 against  God  Himself,  and  that  he  was  treading  His  laws  ^•^',','''1"' 
 mider  foot.    "  I  respect  them,"  replied  the  Emperor,  "  I  have 
 "  no  wisli  to  enter  the  sacred  vestibide  unlawfully ;  but  I  be- 
 "  seech  you  to  free  me  from  these  bonds,  and  not  shut  the 
 "  door  against  me,  which  the  Lord  hath  opened  to  all  those 
 "  who   repent."       "  What    repentance,"   said    St.  Ambrose, 
 "  have  you  then  shewn  after  so  great  an  oftcnce?"    "  It  is  for 
 "  you,"  answered  the  Emperor,  "  to  prescribe  w  hat  I  ought 
 "  to    do."     Upon  which    St.  Ambrose    ordered    him   to   do 
 public  penance  (for  although  he  had  forborne  to  come  into 
 the  church,  he  had  not  yet  performed  regular  penance)  and 
 moreover  reqiiired  him  to  pass  a  law,  that  no  pei'son  should 
 be    put    to    death    within    thirty    days    after    sentence    was 
 passed.     The  Emperor  accepted  both  these  conditions ;   he 
 caused  the  laAv  to    be  written,  and  subscribed   it  with  his 
 own  hand,  and  he  submitted  to  the  public  penance.     Then 
 St.  Ambrose  immediately  took  off  the  excommunication,  and 
 permitted  him  to  come  into  the  church.     However  the  Em- 
 peror did  not  pray  cither  standing  or  kneeling,  but  having 
 stripped  off  his  imperial   robes*,  which  he  did  not   resume » s.  Am»>r. 
 during  the  Avhole  course  of  his  penance®  he  remained  prostrate  od.  §'31.^" 
 on  the  pavement,  repeating  these  words  of  David,  Mi/  soul'^^-''-^- 
 cleaveth  to  the  dust ;    O  quicken  Thou  me,  accord'niy  to  Thy 
 ivord''.     As  he  uttered  this  he  tore  his  hair,  struck  his  fore-  'Ps.  118. 
 
 (IID.E.V.) 
 "ib. 
 
 *  The  early  Basilicas  were  not  unlike  in  which  Thcodosius  found  Sl  Ambrose, 
 
 the  heathen  temples  or  our  own  colle-  was  the  place  where  the  Bishop,  with 
 
 giate  chapels,  that  is,  part  of  a  range  of  his  Presbyters,  used  to  receive  the  salu- 
 
 buildings,  which  contained  the  lodgings  tations  of  the  Faithful  as  they  went  to 
 
 of  the  Ecclesiastics.    Among  these  were  the  church, 
 the  Bishop's  apartments.   The  Auditory 
 
 n2 
 
180 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.  390. 
 
 '  S.  Aug. 
 de  Civ.5.26. 
 
 *  S.  Amb. 
 ubi  sup. 
 p.  1207. 
 "  Cod.  Th. 
 9.  tit.  40. 13. 
 
 xxir. 
 
 Discipline 
 of  Penance 
 in  the  West. 
 
 I*  oh  per- 
 cipienclam 
 pamiten- 
 tiam.^ 
 
 *  Paulin. 
 §39. 
 
 liead,  and  watered  tlie  pavement  with  his  tears^  imploring 
 mercy.  The  people^  seeing  him  thus  humbled,  prayed  and 
 wept  with  him ;  and  he  retained  his  concern  for  this  sin  all 
 the  rest^  of  his  life.  There  is  a  law  which  bears  tlie  name  of 
 Theodosius,  ordering  the  punishment  of  criminals  of  all  kinds 
 to  be  suspended  for  thirty  days^.  But  it  likcAvise  bears  the 
 name  of  Gratian  and  is  dated  the  15th  of  the  calends  of 
 September,  under  the  consulate  of  Anthony  and  Sj^agrius, 
 i.  e.  on  the  18th  of  August  A.D.  382.  This  law  therefore 
 is  not  that  which  was  made  upon  this  occasion. 
 
 St.  Ambrose  was  particularly  careful  to  administer  penance 
 without  any  distinction  of  persons.  It  is  thus  that  Pauli- 
 nus,  who  wrote  his  Life,  speaks  of  him.  "  Whenever  any 
 "  person  confessed  their  sins  to  him,  in  order  to*  receive 
 "  penance,  he  so  wept,  as  to  make  the  penitent  weep  too, 
 "  for  he  seemed  to  have  partaken  in  his  fall.  But  he 
 "  never  mentioned  those  sins  which  had  been  confessed 
 "  to  him,  to  any  other,  but  to  God ;  leaving  a  good  ex- 
 "  ample  to  the  Bishops  ^dio  succeeded  him,  to  be  rather 
 "  intercessors  before  God,  than  accusers  before  men^."  In 
 this  testimony  of  Paulinus  we  find  the  secret  confession  of 
 sins  made  to  the  Priest,  in  order  to  penance.  The  Bishops 
 were  still  the  ordinar}^  ministers  of  it,  in  the  West;  for 
 recourse  was  never  had  to  this  remedy  unless  it  were  for 
 notorious  sins,  which  were  not  common  among  the  Christians. 
 This  ''discipline  was  chiefly  observed  at  Home.  There  was 
 a  place  assigned  to  the  panitents,  where  after  the  celebration 
 of  the  mysteries,  at  which  they  were  not  allowed  to  be  present, 
 they  prostrated  themselves  on  the  ground,  with  tears  and 
 sobs ;  and  [the  Bishop  with]  all  the  people  joined  them 
 in  weeping  and  lamentation.  Then  the  Bishop  rising  up, 
 raised  also  the  penitents,  said  the  prayers  proper  for  the 
 occasion,  and  then  dismissed  them.  Ever}^  one  willingly 
 performed  the  penance  which  was  allotted  him,  w^hether  it 
 were  fasting,  abstinence  from  the  bath,  or  from  his  ordinary 
 food,  or  the  practice  of  any  other  austerities  which  were  pre- 
 scribed. He  stayed  till  the  time  fixed  by  the  Bishop;  and  then 
 having  finished  his  penance,  he  received  absolution  of  his  sin, 
 and  entered  again  into  the  assembly  with  the  people.  This 
 ivas  the  custom  at  Home  till  the  time  of  Sozomen  the  his- 
 
BOOK  XIX.]  ECC'LESrASTICAL  HISTORY.  181 
 
 torian,   wliicli   was   a]){)ut   the   middle   of   the   fif'tli   century.  A.  D.  390. 
 'I'lierc   was   at    Home  a  remarkable^   exami)le  of  penaiiee  in 
 St.  Fa1)iola,  as  has  l)een  ahvady  mentioned,  and  took  place 
 much  a])uut  tlie  same  time  as  that  of  Theodosius'.  's.Hicron. 
 
 The  same  discipline  was  observed  in  the  Church  of  Africa,  }j'-;'*''i 
 as  is  evident  from  tMo  canons  of  a  council,  held  at  Carthage,  by  <><tan.  1,2. 
 
 Suuni  Ijk. 
 
 the  liishop  (icnetldius  and  the  Bishops'*  of  various  provinces,  18.  c.  21. 
 uniler  the  consulship  of  the  J'^mperor  \'aleutiuian  and  Xeo-  iocpisco! 
 terins,  on  the  lOth  of  the  calends  of  July,  that  is,  the  16th  of  i''*'*"'*-l 
 June,  A.D.  390^,     Numidius  Bishop  of  ]\[axula  d(>manded,  "App.Conc 
 according  to  the  decree  of  the  preceding  council'',  that  Priests  u,,',J*  /,;  ,, 
 
 should  not  be  allowed  to  make  the  Chrism '^,  nor  reconcile  the  "."'•^'•""'•] 
 
 '  _        .Sclu'lstr. 
 
 penitents  puljlicly,  nor  consecrate  young  women*''';  all  which  Kcci.Afric. 
 was  decreed.     But  Genethlius*  added,   "If  any  one  be  in  p.  V47. 
 "  danger,  and  desire  to  be  reconciled  to  the  divine  altars ;  rp_!|"^.  f^ 
 "  in  case  the  Bishop  be  absent,  the  Priest  ought  to  consult  J^'t^] 
 "  him,   and    by   his  order   reconcile    the    person  who  is  in 
 "  danger."     All  this  the  council  approved.     Thus  the  Bishop 
 was  the  ordinary  minister  of  penance,  and  the  Priest  only  in 
 his  absence,  in  case  of  neccssit}',  and  by  his  order.     This 
 council  made  several  other  canons  relating  to  discipline,  most 
 of  them  to  hinder  Priests  from  attempting  any  thing  against 
 the  Bishops,  and  Bishops  against  their  brethren.     They*^  re- «  cnn.  2, 
 newed  the  law  of  continence'',  imposed  on  the  tlu'ce  fii'st 
 
 e  i.  e.  the  council  held  immediately  or,   in    Spain    (Cone.   Cnpsaraug.    c.  8. 
 
 after  tlie  Sjnodical  letter  of  the  Roman  A.]).   381.)  and   (iaul    (Cone.   Ajjath. 
 
 council  addressed  to  tlie  African  Cluireh,  e.    19.    A.D.  .")0().)  before   forty.     That 
 
 A.I).  o8(),  hy  Pope  St.  Siricius.  consecration    was    a    sul)se(iuent     act, 
 
 ^  Oil  was  used  both  before  Baptism  see    ICp.    S.  Leo.   ad    Itust.   'J'i,    c.   13. 
 
 and  after,  for  confirmation.     The  form  Such    as    havinj^    professed    virginity, 
 
 of  its  consecration  is  {ijiven  by  liini^hani,  afterwards    married,   were    liable    to    a 
 
 (hk.  1 1.1).  1.)  from  the  Apost.  C'onstit.  year's    ])enance.     Cone,   .\ncyr.    c.    19. 
 
 (7.  cap.  43.  Mans.  1.  p.  52  k)  where  the  A.  1).  314.      Uela])se  after  consecration 
 
 'AiiX'fRf"^  consecrates  it,  as  is  here  de-  was  more  severely  punished.     The  3rd 
 
 creed.    See  St.  Ambrose  and  St.  Cyril's  Can.  of  Nicaea,  condemned  the  abuse 
 
 account  of  its  use,  bk.  18.  ch.   53  and  of  1  Cor.   9.  5.    See  Giesclcr,  vol.    1. 
 
 5K  §  71. 
 
 ^  Virgins  might  be  veiled,  apparently  ''  Tliere  were  canons  and  heresies  on 
 
 at  any  age,  when  the  object  was  to  phce  the  subject  of  Continency  from  the  first, 
 
 them  under  the  ])rotection  of  grave  ma-  The  latter  arose  from  the  confusion  of 
 
 trons,  after  tlie  loss  of  their  natural  jiro-  Counsels  of  Perfection  (Hooker,  bk.  2. 
 
 tectors.      Cone.    Milev.    2.    A.  1).    l-Ki.  8.  i. )  and  .Moral  Duties.     From  Conti- 
 
 Mans.  •k  p.  32<).  Cod.  Can.  Ecelcs.  Afr.  nency,agift  (see  Marriage Service)given 
 
 dat.  A.  D.   U9.   Mans.  3.  p.  735.      lint  both  "prior  to  (St.  Matt.  19.  11,  I'i.)  and 
 
 if  lliey  wislied  to  devote  tliemselves  to  in    conse([Uence  of,    prayer  (1  Cor.  10. 
 
 Gon,  no  Bishop  miglit  in  .Africa,  con-  1  3.)  being  regarded  as  binding  on  Chris- 
 
 sccrate    them     before    five-and-twentv.  tians  morally,  arose  the  heresy  of  the 
 
 Cone.  Carth.  3.  A.  D.  397-8.  Can.  4 ;  Calhari.  &c.i  (St.  Epiph.   Har.  59.  4. 
 
182 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.  390.  orders  of  the  clergy,  viz.  Bisliops,  Priests,  and  Deacons,  as 
 being  of  apostolic   institution'.      They  forbade   any   Priest 
 
 p.  496.),  whose  principles  were  con- 
 demned by  the  Apostolical  Canon  50. 
 (i3  or  5i.)  It  is  another  question 
 whether  it  is  binding  by  Divine  Law  on 
 the  Clergy.  The  negative  is  maintained 
 by  St.  Thomas  Aquinas  (Sum.  Theol.  2. 
 2.  Qu.  88.  Art.  11.)  by  the  Church  of 
 Rome  (Cone.  Trident,  c.  9.  de  Matrim. 
 Sess.  24.)  and  our  own.  Art.  32.  At  the 
 same  time,  Tit.  1.  8.  kyKpaTrj  i.  e.  conti- 
 nent (as  appears  from  the  heretics  above 
 referred  to  being  called  Encratites)  and 
 1  Tim.  3.  2,  12.  were  supposed  to  con- 
 tain the  germ  of  the  Church  Laws,  that 
 any  married  man,  having  children,  was 
 after  Ordination  to  live  in  Continence, 
 though  he  was  forbidden  to  dismiss  his 
 wife,  Can.  Apost.  o.  (G  or  3.)  and  that 
 no  man  who  liad  married  a  widow  (Can. 
 Apost.  17.)  or  a  second  wife  (ibid.  KJ.) 
 should  be  admitted  to  Orders.  Earnest- 
 ness and  persecution  seem  at  first  to 
 have  superseded  the  need  of  Canons, 
 and  all  but  Headers  and  Singers  pre- 
 served continence.  But  no  sooner  had 
 Constantine  granted  the  Christians  in 
 Spain  liberty  of  worship,  A.D.  306.  than 
 we  find  a  Coimcil  at  Eliberis  A.  D.  309, 
 requiring  Continence  of  all  Clerks  (po- 
 sitls  in  ministerio.  Mans.  3.  p.  22.)  ; 
 and  no  sooner  was  universal  toleration 
 proclaimed  A.D.  312,  than  we  find  two 
 Councils  at  Neocajsarea  and  Ancyra, 
 both  A.D.  314,  enforcing  the  Law  of 
 Continence.  The  increase  of  Clergy 
 on  Christianity  becoming  the  religion 
 of  the  Empire,  and  on  the  bestowal  of 
 privileges  on  the  Order,  tempted  many 
 to  seek  Ordination,  little  likely  to  act 
 •with  the  ancient  asceticism.  In  behalf 
 of  these  weak  brethren,  Paphnutiiis  re- 
 sisted those  Bishojis  at  Nicsea  (325) 
 who  wished  to  make  Continence  binding 
 on  them.  (See  Socr.  Soz.  Epiph.  Schol. 
 A.D.510.Gelasius,A.D.476.)  After  this 
 Council,  the  doctrine  of  the  Novatian 
 Cathari  was  condemned  at  Gangra, 
 A.D.  328.  (so  explained  by  Cone.  Rom. 
 A.D.  1074.  Mans.  20.  p.  425.)  but  the 
 doctrine  of  Clerical  Continence  is  urged 
 constantly  by  the  Fathers,  (vid.  S. Epiph. 
 Expos.  Fid.  Cath.  ad  Calc.  Panar.  p. 
 1103.  C.  Heer.  -39.  §  4.  p.  496.  S.  Am- 
 bros.  de  Off.  Ministr.  1.  §  258.  Epist. 
 63.  ad  Eccles.  Vercell.  §  62.  Euseh. 
 Dem.  Evang.  lib.  1.  c.  9.  ad  fin.  S.  Hier. 
 adv.  .Tovin.  t.  4.  ps.  2.  p.  175.  adv.  Vigil. 
 p.  281.)  St.  Siricius  confirmed  the  de- 
 cree of  Cone.  Elib.  in  the  letter  to  Hi- 
 merius,  A.  D.  385.  (Supra,  bk.  18.  ch. 
 
 3t.)  and  issued  a  Decretal,  A.D.  3S6. 
 containing  the  same  subject,  wliich  was 
 received  by  the  Council  alluded  to  in 
 the  2nd  Canon  in  the  text.  He,  as  well 
 as  the  Carthaginian  Council  grounded 
 the  rule  on  Apostolical  Tradition.  Pope 
 Innocent  repeated  this  decretal,  A.  D. 
 404,  and  Pope  Leo  extended  it  to  Sub- 
 deacons.  (Ep.  ad  Anast.  A.  D.  446.) 
 These,  however,  were  not  included,  in 
 Sicily,  till  Pope  Gregory  the  Great, 
 A.  D.  590.  (Ep.  ad  Pet.  Subdiac.)  nor 
 apparently  in  Spain,  Cone.  Tolet.  III. 
 (A.D.  589.)  c.  5.  IV.  (A.D.  633.)  c.  27, 
 though  it  was  evidently  desired.  Cone. 
 Tolet.  (A.D.  531.)  c.  1.  Mans.  8.  p.  785. 
 Priests  and  Deacons,  if  incontinent, 
 were  redviced  to  lay  communion  by 
 Cone.  Turon.  A.D.  461 ;  but  irregula- 
 rities must  have  grown  common,  when 
 we  find  among  other  Canons  enforcing 
 Continence  on  Subdeacons  or  Deacons, 
 (Cone.  Agath.  c.  9.  A.D.  506.  Cone. 
 Aurel.  c.  3.  A.D.  538.  Cone.  Aquisgran. 
 (t.  14, p.  155.)  A.D. 816.  Conc.Wormat. 
 (tom.  15.  p.  866.  ex  parte  reprob.)  A.D. 
 868,)  a  Canon  (Cone.  Turon.  2.  A.  D.) 
 567.  c.  12.)  enjoining  a  Bishop  to  live 
 with  liis  wife  {Episcopa  c.  13.)  as  with 
 a  sister.  (See  Gieseler,  vol.  1.  §  95.) 
 In  A.D.  1074  the  Church  (then  in  a 
 miserable  condition)  was  reformed  by 
 Pope  Gregory  VII.  (Mans.  20.  p.  401.) 
 He  met  with  the  fiercest  opposition,  but 
 by  his  firmness  succeeded.  From  that 
 time  the  Law  of  Continence  became  re- 
 cognized by  all  the  Western  Church, 
 till  the  English  branch  of  it  resisted 
 the  rule.  The  English  Clergy  had 
 been  among  the  foremost  to  obey  Hilde- 
 brand,  as  appears  by  the  Council  of 
 Winchester,  A.D.  1076,  under  Lanfi  anc. 
 Continence  was  made  binding  on  them 
 by  the  Six  Articles  31".  Hen.  VIII. 
 c.  6.  A.D.  1539,  but  permission  was 
 granted  to  Ecclesiastics  to  marry  by 
 Convocation,  and  2  and  3.  Ed.  VI.  A.  D. 
 1548,  but  the  Statute  says  expressly, 
 that  "  A  life  of  Continence  is  better 
 "  for  the  estimation  of  Priests, — and 
 "  for  the  administration  of  the  Gospel — 
 "  and  that  it  were  most  to  be  wished 
 "  that  they  would  willingly  and  of  their 
 "  own  selves  endeavour  themselves  to  a 
 "perpetual  chastity."  See  Collier, 
 vol.  2.  p.  262.  An.  1548. 
 
 '  "  That  which  the  Apostles  have 
 "  taught  and  Antiquity  itself  hath  prc- 
 "  served,  let  us  too  keep." 
 
HOOK  XIX.]  ECCLESIASTICAL  HISTORY.  183 
 
 under  pain  of  deposition '^  to  celebrate''  the  Holy  Saerilice  in  a.  D.  sjw. 
 a  house,  or  any  other  place  whatsoever,  without  order  from  '  can.  9. 
 the  Bishop.     If  a  Priest^,  exconununicated  by  his  Bishop,  i,rarc'.— 
 instead  of  complainiuf)^  to  the   neif;hl)ourin<^  Bishops,  hold  ^il^'V'""*^"" 
 separate  assenil)lies,  and  otler  the  Holy  Sacrifice,  he  shall  be  '"^n-  8- 
 deposed,  anathematized,  and  banished  to  a  distance  from  the 
 city.     AVe  see  here  aj^ain  the  dift'crcnce  between  a  temporary 
 excommunication,  for  the  correction  of  a  sinner,  and  ana- 
 thema\       Any    Bishop*,  Priest,   or   Clerk,   is    forbidden    to  [<sce  supra 
 receive    those    who    have    been    excommunicated    for    their  i  can  7!^ 
 crimes,   and    Mho,   instead    of  submitting    to    their    Bishop, 
 appeal  to  the  court",  or  to  the  secular  judges,  or  to  other  [' comita- 
 Ecclcsiastical  judges.    Whosoever^  had  been  found  guilty  of  a  '  ckL  6. 
 crime  was  not  suffered  to  accuse  a  ]5ishop  or  a  Priest",     It  [*  toi/i  ira- 
 Mas  decreed  according''  to  the  ancient  loiles,  that  a  Bishop,  fJrj^c  can. 
 that  is  accused,  ought  to  be  iudgcd  at  least  bv  twelve  Bishoi)s,  *^-  ""{;'"•*■»• 
 and  a  Priest  by  six,  a  Deacon  bv  three,  ioined  with  their  own "  <■»".  10. 
 
 ,  .*  .  rVid.Gi'fiOC* 
 
 Bishop.     The  execution  of  this  canon  was  not  difficult,  by  c.  li.] 
 reason  of  the  number  of  Bishops,  and  even  of  councils.     It 
 was  forbidden '   that   any  Bishop   should  intrude   upon  the  '  can.  1 1. 
 diocese  of  his  neighbour.     No  Bishop*  might  be  put  into  a '  can.  5. 
 diocese,  that  had  never  before  had  one,  unless  the  believers 
 had  been  increased,  and  desii'cd  it :  then  a  new  Bishop  miglit 
 1)0  appointed,  if  it  were  with  the  consent  of  the  Bishop  in 
 whose  diocese  it  was.     No  Bishop  may  take  upon  hira  to 
 ordain  another  in  any  council,  however  numerous,  Mdthont 
 an  order  in  writing  from  the  Primate  of  the  province,  and 
 with   that    order,  three "^   Bishops    are    sufficient   in   case  of 
 necessity'.  'can.  12. 
 
 In   the   East    the    discipline    of  penance    was    something    xxill. 
 different.     For  to  every  church    there  was   a   Penitentiary  sjlllMl^f  the 
 Priest,  wliom  the  Bishop  trusted  with  the  examination  of  |!'!'j,',![^"["^^ 
 penitents.     This  took  its  first  lise  from  the  heresy  of  Nova-  c\)nstanti- 
 tian,  who  would  not  allow  of  any  penance  after  Baptism ; 
 and  it  is  said,  that  after  his  condemnation*,  this  Priest  was  *i,k.  6.  55. 
 added  to  the  list''  of  the  Clergy.     The  heretics  themselves  f^'-'/^lfj^"^', 
 had  followed  this  ride,  except  the  Novatiaus.     The  office  of  <no<TTi«v 
 
 *  Can.  Apostol.  1,2.    "  Let  a  Bishop       "  Risliop,  as  well  as  a  Deacon  and  the 
 ■■  lie  onLiincd  (xnporovfiaOu)    by  two       "  other  Clerks.'' 
 "  ur  three  Bishops  ;  a  Presbyter,  hy  one 
 
184  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  390.  tlie  Penitentiary  tlierefore  Avas  to  receive  the  confessions  of 
 'Soz.  7. 16.  tliose  who  had  fallen  after  baptism.  He'  was  to  be  a  person 
 of  known  excellence  of  character,  secrecy,  and  prudence.  He 
 prescribed  to  each  person  according  to  his  sin,  the  penance 
 that  he  was  to  perform,  and  dismissed  him  to  inflict  on  him- 
 self the  punishment  he  had  incurred. 
 
 At  Constantinople  a  woman  of  rank  once  came  to  the 
 Penitentiary  Priest,  and  confessed  to  him  in  detail  the  sins 
 which  she  had  committed  since  her  baptism.  The  Priest 
 directed  her  to  fast  and  pray  continually.  As  on  this  account 
 she  continued  a  long  time  in  the  chm-ch,  she  suffered  herself 
 to  be  seduced  by  a  Deacon.  She  declared  this  sin,  which 
 occasioned  great  scandal  among  the  people  and  great  in- 
 dignation against  the  Clergy,  from  tlie  shame  Avhich  it 
 brought  upon  the  whole  Church.  The  Bishop  Nectarius 
 was  much  perplexed  to  know  how  to  act  in  this  affair.  He 
 deposed  the  Deacon,  and  by  the  advice  of  a  Priest  called 
 Eudagmon,  a  native  of  Alexandria,  he  withdrew  the  Peni- 
 tentiary Priest,  and  gave  every  one  libert}^  to  partake  of 
 the  mysteries,  according  to  the  guidance  of  his  conscience. 
 It  is  thus  that  the  historian  Socrates  relates  the  matter, 
 which  he  says  he  had  from  Eudsemon's  own  mouth ;  and 
 adds,  that  he  said  to  him,  "  Whether  your  ad\ice  has  been 
 "  of  sernce  to  the  Church  or  not,  God  knows ;  but  I  see  that 
 "  you  have  given  occasion  to  the  faithful  not  to  reprove  one 
 "  another,  and  to  transgress  the  precept  of  the  Apostle,  who 
 »Eph.5.ii.  "  says.  Have"'  no  fellow  si  dp  ivith  the  unfruitful  works  of  dark- 
 "  ness,  but  rather  reprove  them."  These  words  of  Socrates 
 can  only'  be  applied  to  the  public  confession  of  certain  sins, 
 which  the  Penitentiary  could  enjoin  as  he  thought  proper, 
 and  which  gave  occasion  to  the  faithful  to  reprove  and  cor- 
 rect the  sinners. 
 
 The  greatest  part  of  the  Eastern  Chui'ches  followed  the 
 example  of  the  Church  of  Constantinople,  and  suppressed 
 the  Penitentiary  Priest.  That  is  to  say,  they  returned  to  the 
 ancient  custom,  which  was  preserved  in  the  West,  viz.  that 
 the  Bishop  himself  should  take  care  of  public  penance,  with- 
 
 '   0»/y,  t'?^.  because  the  Priest  would  dicial  character,   (see  not.  Vales.)  and 
 
 not  divulj^e  tlie  confession  ;  as  tlie  srrrcry  would  convict  by  witnesses  and  otlier 
 
 required  in  him  shews.     But  this  Priest  evidence.      He  might  in  this  case  have 
 
 seems  to  have  somctliing  more  of  a  ju-  exposed  the  Deacon,  not  the  woman. 
 
I  Tim. 
 10. 
 
 BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  185 
 
 out  the  offeiulcrs  hciiij;  oblii^cd  to  apply  to  ji  pavticuliir  Priest.  A.  D.  aoo. 
 TIu'v  irtaiiicd  tlie  ancient  liberty,  mentioned  by  Ori^en',  of'  Horn.  2 
 choosing  their  spiritual  physicijfri  themselves,  jind  of  confcssinor,  l^['  {"ml^a! 
 it'  he  thouijlit  proper,  some  of  their  sins  even  in  public,  or  of  i'*'^'^" 
 approaching  the  holy  mysteries  without  having  recourse  to 
 penance,  if  they  believed  it  conscientiously  to  be  nnneccssar}', 
 as  is  still  the  custom  among  us'".    It  will  b(>  plainly  seen  by  the 
 sequel  of  this  history,  that  the  suppression  of  the  i'enitentiary 
 Priest  has  been  of  uo  prejudice,  either  to  the  secret  confession, 
 which  is  always  necessary  for  the  administration  of  penance, 
 or  to  public  penance,  whicli  is  always  practised  in  some  cases 
 even  in  the  Church  at  Constantinople. 
 
 Sozomen  seems  to  suppose  that  the  person  who  caused     xxiv. 
 this  scandal  was  a  deaconess.     For  he  thinks*  that  it  was  't.^i'i,,'^'"" 
 the   occasion   of  the  law'  which  Theodosius   made,  for  the  li*'""""- 
 
 fssi's  and 
 
 honour  and  reputation  of  the  Church,  by  which  he  forbids  Monks. 
 that  any  women  under  the  age  of  sixty  should  be  chosen  for  ^'coij.  tii. 
 deaconesses,  according  to  the  precept  of  the  Apostle ^     It  is  27.,u'Episn. 
 his  will  also  that  they  have  children,  and  that  they  provide  a  ' 
 guardian   for  them,   if  still  necessary ;    that   they  leave  to 
 others  the  management  of  their  lands^,  and  only  enjoy  the  [^  bona,  i.e. 
 revenues,   of  which  they  may  dispose  as  liberally   as  they  ^"^'^  "'-' 
 please.    lie  forbids  them  to  dispose  of  their  jewels"  and  other 
 valualjles*^;   or  to  appoint  the  Church  or  any  Clerk  [or  poor  [^  s„i>  nii- 
 man]  for  their  heir,  or  to  leave  any  thing  by  way  of  legacy,  'll","-^,'//] 
 by  F'uh'icoinniissum' ,  or  by  any  kind  of  bequest,  on  penalty  of  ['  see  hk. 
 its  being  null".     He  will  not  suft'er  any  women  who  have  cut  "^•■*-""''^'J 
 off  their  hair  under  pretence  of  religion  to  be  admitted  into 
 the  church'',  under  penalty,  if  any  Bishop  permits  it,  of  his 
 being   dei)ose(l.     This   is   the   execution   of   a  canon   of  the 
 council  of  Gangra".  « i,k.  i". 
 
 This  law  is  addressed  to  the  Tatian,  Praetorian  Pracfcct  of '^j';,,'^^""!.',",, 
 
 17.  [iitni. 'i. 
 
 ""   Sec  K.thorliitinn  In  the  IIulij  Com-  ''   "  iMistathius,  the  luTCtic,  was  for  j).  1104. 
 
 munion  in  the  Book  ofConnnon  I'raycr,  "  liavin;;  all  virj^iiis  shorn  or  shaven  at  .Mans.  circ. 
 
 ad  fin.  "  their  consecralion  ;    hut  the  Council  A.  D.  •'124.] 
 
 "  As  heing  "  clartp  domus  insignia"  "  of  Ganjjra  ininiediatelyrose  upjigainst 
 
 wliich,  as  Gothof.  remarks,  implies  that  "  him  and  anathematized  the  jjracticc  ; 
 
 women  of    rank    sought    tiie    ofliee  of  "  passing  a  decree  in  these  words,  If  any 
 
 Deaconess.  "  woman   under  pretence  <if  an  asct-tic 
 
 o  All  the  laws  which  forhade  women  "  life  cut  od'  her  hair,  which  (ion  hath 
 
 betiucatliing  their  jiroperty  to  Keclesi-  "  given  her  for  a  memorial  of  subjection, 
 
 astics  or  Church  purposes  were  repealed  "  let  her  he  .\nathcma,  as  one  that  dis- 
 
 hv   the   Emperor   Martian.   A.  D.  4.55.  "  annuls    the    Decree   of  Subjectioa." 
 
 Novell,  ad  Calc.  Cod.  Th.  lib.  3.  c.  5.  Bingham,  bk.  7.  4.  6. 
 
186  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D-  ^'M.  the  East,  and  dated  tlie  eleventh  of  the  calends  of  July,  at 
 Milan,  under  the  fourth  Consulship  of  Yalentinian  with 
 Neoterius,  i.  e.  the  21st  of  June  A.  D.  390.  But  two  months 
 after,  viz.  the  23rd  of  August,  it  was  revoked  in  part  by 
 
 •  Cod.  Th.  another  law',  which  permits  deaconesses,  dm*ing  their  life- 
 
 time, to  give  their   slaves,  and  all  their  other  goods,  even 
 [« manci-    their  jewels  ^,  to  Clerks  or  to  the  Church. 
 lectifem^ '       Tlieodosius   at   the   same  time  made   a  law^  against  the 
 ^Cod"  Til    -'^^o^^^^  which  enjoined  them  to  retire  into  desert  places,  and 
 16.  tit.  3. 1.  to  lead  a  solitary  life.     It  is  dated  the  3rd  of  September  in 
 thofr.         the  same  year  390,  and  addressed  to  the  same  Tatian,  the 
 Praetorian  Prsefect  of  the  East ;    which  leads  us  to  suppose 
 that  it  related  chiefly  to  the  Egj^ptian  and  Syrian  Monks, 
 who  under  pretence  of  zeal,  came  into  the  towns  to  importune 
 the  judges  to  pardon  criminals,  often  so  \iolently  as  to  raise 
 sedition,  and  waged  an  open  war  with  the  Pagans,  demo- 
 lishing their  idols  and  temples i.     We  have  seen  how  Theo- 
 
 *  Supra  ch.  dosius  Complained  of  it  to  St.  Ambrose*.    Howevel"  he  revoked 
 
 this  law  about  twenty  months  after,  on  his  return  to  Con- 
 » Cod.  Th.  stantinople,   by  another  law*  of  the   17th   of  April  in   the 
 
 year  39.2,  addressed  to  the  same  Tatian,  and  in  which  he 
 [fi  dum  ju-  ascribed  the  former  prohibition  to  the  injurious  solicitations** 
 aguntur  in-  of  the  judges,  and  permitted  the  Monks  to  have  free  access 
 juriis.]  '^^Q  ^|jg  cities.  The  Emperor  Tlieodosius  having  spent  almost 
 "Socr.5.18.  three  years  in  Italy',  left  the  young  Valentinian  there,  and 
 chron.  an.  returned  with  his  son  Honorius  to  Constantinople,  which  he 
 2^'-  entered  on  the  10th  of  November,  under  the  Consulship  of 
 
 Tatian  and  Symmachus,  i.  e.  in  the  j^ear  391. 
 
 XXV.  Among  the  vagrant  Monks  vrho  at  that  time  infested  the 
 
 theMassa-  East,  may  be  reckoned  the  Massahan*  heretics,  who  made 
 
 «^Epi'ph.     profession  of  renouncing  the  world,  though  really  they  were 
 
 ^Toe?^'     ^^^  ^^^  Monks  r.     They  were  called  in  Syriac  Massalians  or 
 
 Messalians,  and  in  Greek  EucJdtes,  that  is  to  say,  SuppUcators, 
 
 because  they  made  the  essence  of  religion  to  consist  in  prayer 
 
 ^  Gieseler  ascribes  the  acts  of  zeal  to  "course.    These  went  so  far  as  to  form 
 
 fanaticism.    Vol.   1.  §  76,93.     By  his  "  themselves  into  sects,  the  Massalians 
 
 account,  however,  they  seem    to   have  "  in   Phoenicia    and    Palestine,  and  in 
 
 obeyed  their  Bishops.     If  it  is  not  pos-  "  Cappadocia  the  ITypsistari;  of  nearly 
 
 sible,  neither  is  it  necessary  to  defend  "  the  same  tenets,  in  tlie  beginning  of 
 
 them  in  every  ease.  "  the  fourth  century  ;   and  tov.ards  the 
 
 ■■    "  There  were  some  who  wavered  "  end  of  it,  the  Coelicolae  in  Africa." 
 
 "  between  Paganism  and  Christianity,  Gieseler,  vol.  1.  §  73. 
 "  hoping  to  find  the  truth  in  a  middle 
 
HOOK  XIX.]  ECCLESIASTICAL  lilSTOIlV.  187 
 
 only*.    Tlicy  were  also  called  in  Syvinc  Abiii  and  Puanln,  that  a.  d.  aoo. 
 is,  Perverse'.    They  were  of  two  sorts;  tlic  most  ancient  Merc 
 lieathens,  and  liad  nothing  in  common  with  Jews  or  Christians. 
 Althoiii^li  they  admitted  a  plurality  of  gods,  they  nevertheless 
 worshipped  Init  one  only,  whom  they  named  the  yllmiyhly. 
 It  is  commonly  thought,  and  with  some  foundation,  that  they 
 are  the  same  with  those  Avhom  others  call  Jfi/pnistarians",  or 
 worshijjpers  of  the  ^lost   High',     Their  oratories  were  very  '  hk.  ii. 
 large  buildings  open  at  the  top  like  market-places;  here  they 
 met*  together  night  and  morning,  and  by  the  light  of  many ''F4)ii)ii.§2. 
 lamps,  sang  certain  hynnis  to  tlie  praise  of  (Jod  ;     alienee 
 tliey  were  also  called  in  Greek  Eiq)heniites.     Many  of  these, 
 because  they  corrupted'  the  truth,  and  imitated  the  customs  [3  ^opoxa- 
 and  practice  of  the  Church  without  being  Christians,  Mere  P""^"^*'"] 
 put  to  death  by  some  magistrates  \     The  Euphemites  took  [^  twj/ Ap- 
 the  bodies  of  such  of  their  members  as  had  been  put  to  death,  ^^^ai^ 
 and  buried  them  in  certain  places  M'here  they  afterMards  iised 
 to  sing  their  hymns ;   whence  they  called  themselves,  Mar- 
 tyridns.     Some^  of  them  reflecting  on  the   great   influence  » §  3. 
 and  poMcr  M'hich  the  devil  has  to  Imrt  mankind,  addressed 
 tliemselves  to  him,  worshipped  him,  and  prayed  to  him  in 
 order  to   appease    him ;    Mhcnce    these    took    the    name    of 
 Sataniuns.     Such  Mere  the  lieuthen  INIassalians. 
 
 Those  who  bore  the  name  of  Cliristians,  began  about  the 
 reign  of  Constantius,  but  their  oi'igin  is  nncei'tain.     Tiiey 
 came  from  ]Mesopotamia,  and  some  of  them  Mere  at  Antioch 
 Avhen  St.  Epiphanius  MTote  his  treatise  Aguhist  Heresies,  i.  e. 
 A.  D.  370".     He   ascribes  their  error  to  the  extreme   sim-  [•  begun 
 plicity  of  some  among  them",  who  had  taken  in  too  literal  a  ?j'4.j,.io7o. 
 sense  the  precept  of  our  Lord,  of  forsaking  all  to  follow  him, 
 and  selling  their  goods  and  distributing  to  the  poor.     Tliey 
 indeed  abandoned  every  thing ;    but  they  afterMards  led  an 
 idle*  and  vagal)oud  life,  asked  alms,  and  lived  together  men  « §  3. 
 and  women  promiscuously,  sleeping  in  the  open  streets  during 
 
 *  See  Ezra  6.  10.  I'^^'pi,  from  the  "  GrcRorj-,  the  father  of  Gregory 
 Chakl.  xSv,  to  prav.    'ft' occurs  again       Na/'anze'V  v. as  originally  a  llypsista- 
 
 T  T  nan  and  was  converted  by  St.  J.,i.'ontius 
 
 Dan.  6.  II.  ^  of  Ciesarea,  as  the  bitter  was  on  his  way 
 
 •  This  sentence  is  omitted  by  the  to  the  Council  of  Nicira.  Greg.  Naz. 
 Mcncdictine  Editors.  S.Hicron.Proa-m.  Orat  (19)  18.  Beued.  c.  5.  torn.  1. 
 in   Dial.   adv.   Pelag.    toin.   \.    pars   2.  p.  33-1— 3;J8. 
 
 p.  184.  not.  a. 
 
IJ 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.  390. 
 
 '  Theod. 
 Hist.  5.  10. 
 
 "  St.  John 
 6.  27. 
 3  Hser.  80. 
 §3,6. 
 
 *  2  Thess. 
 3.  10. 
 
 »  Theorl. 
 Haer.  Fab. 
 4.  11. 
 
 the   summer  nights.     They  never  fasted,  but  woukl  eat  as 
 early  as  eight  or  nine  in  the  morning,  and  even  before  day- 
 break,   as   they   felt    hungry.      They'    rejected    all   manual 
 labour   as   Avicked,    abusing    those   words    of    our    Saviour, 
 Labour'  not  for  the  meat  tvhich  perisheth,  but  for  that  meat 
 which  endure.th  unto  everlasting  life.     St.  Epiphanius^  opposes 
 chiefly  this  erroneous  opinion  with  respect  to  labour ;    he 
 shcAvs    the   inconveniences    of   living    upon    alms,    and    the 
 cringing  meanness  it  involves  towards  the  rich,  even  towards 
 such  as  had  acquired  their  possessions  by  unlawful  means. 
 He  cites  the  precept  of  the  Apostle*,  and  the  practice  of  the 
 Monks,  particularly  the  Egyptian,  Avho  united  so  well  the 
 duties  of  labour  and  prayer.     He  adds  the  example  of  the 
 Priests  and  Bishops,  who  though  they  might  justly  claim  a 
 subsistence  from  their  flock,  (who  owed  them  the  first-fruits 
 and  oblations  of  all  their  lawful  gains,)  made  notwithstanding 
 a  moderate  use   of  them.      "  The   greatest  part,"   says  he, 
 '  though    not   all   of  them,  imitating   the    example   of  the 
 '  Apostle    St.  Paul,  labour  with   their   hands   at   some   art 
 ^  which  is   not    incompatible   with   their   dignity  and  their 
 '  continual  application  to  the   government  of  the  Church, 
 '  that,  after  having  instructed  the  people  committed  to  their 
 '  care,  they   may  moreover  have  the   conscientious  joy  of 
 '■  having  supplied  their  wants  by  their  own  hands,  and  of 
 having  given  to  the  poor  the   surplus  both  of  their  ob- 
 lations  and   of  their  labour ;    such  is  their   zeal  towards 
 God,  and  love  for  their  neighbour."     This  is  the  account 
 which    St.  Epiphanius    gives    of   the    gi'eatest   part    of   the 
 Bishops  and  Priests  of  his  time. 
 
 "  The  Messalians  deny,"  says  Thcodoret'^,  "  that  those  who 
 "  receive  Baptism  derive  any  benefit  from  it.  It  cuts  away 
 "  indeed  former  sins,  like  a  razor,  but  the  root  of  sin  is  left 
 "  standing.  It  is  incessant  prayer  which  tears  up  the  root  of 
 "  sin,  and  drives  the  evil  spu'it,  which  from  the  first  dwells  with 
 "  each  man,  from  the  soul.  For  they  imagine  that  as  soou 
 "  as  a  man  is  born  an  evil  spirit  forthwith  becomes  his  com- 
 "  panion  and  moves  him  to  wicked  actions.  This  spirit 
 "  neither  Baptism  nor  aught "  else  can  expel  but  instant 
 "  prayer  alone.  It  departs  in  blowing  the  nose  and  in 
 "  spitting,"  and  some  have  said  that  in  this  process  of  puri- 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTOKY.  189 
 
 fication,  tlicy  imajjincd'  a  sow  Avith  licr  littrr  was  seen  to  A.  I).  30o. 
 issue  IVoin   tlic   mouth,  and  a  fire,  which  did   not  hum,  to  '  s-AuKust. 
 
 HiiT.  57. 
 
 enter  in.     "  Thus  these  thrico  miserahlc   beiugs  refuse  all  tom.ap.io. 
 
 "  lal)our  (for  they  call  tlicmselves  Spiritual),  and  while  they 
 
 "  pretend  to  pray  only,  sleep  away  most  of  the  day.     Then 
 
 "  they  pretend  that  they  receive  revelations,  and  they  utter 
 
 "  proi)hecies  whieli  are  falsified  by  the  event.     .They  boast  of 
 
 "  seeing  with  their  bodily  eyes,  the  Father^  the  Son,  and  the 
 
 "  AU-IIoly  Spirit,  and   that  they  receive  sensibly  the  Holy 
 
 "  (Ihost,   wlien   He  comes   upon  them".     They   denied  that  *  Tlicod. 
 
 "  anything,  good  or  bad,  was  derived  from  the  Divine  Food  4.  11. 
 
 "  of  which  the  Lord  Clii'ist  said,  He  that  eateth  My  Flesh  and 
 
 "  (h'liiketh  My  Blood  shall  live  for  ever^.     They  got  the  name  ^  Tiicod. 
 
 "  of  Enthusiasts,  from  their  extravagant  transports  in  prayer. 
 
 "  They  would  suddenly  leap,  and  say  that  they  had  leaped 
 
 "  over  the  evil  spirits  ;    and  that  they  were  shooting  at  them, 
 
 "  while  they  imitated  the  action  of  a  man  drawing  a  bow'.    If  \  \h\-r.  Fab. 
 
 "  any  one  Avere  asked  whether  he  was  a  Prophet,  a  Patriarch, 
 
 "  an  Angel,  or  even  Cniiisx,  they  would  shew  at  once  their 
 
 "puerility  and  their  presumption    by  affirming   it''.     They 'Ei>ii)h.§;3. 
 
 "  held  that  a  man   might   attain  perfection  so  as  not  only 
 
 "  to  resemble,  but  to  equal  God   in  virtue  and  knowledge, 
 
 "  and  that  in  this  state  a  man  could  not  sin  even  iguorantly 
 
 "  or  in  thouglit*.     They  did  not  separate  from  the  Com- « .s.  Hier. 
 
 "  munion  of  the  Chnrch".   They  concealed  their  doctrines,  and  ,ii';H^"uiv." 
 
 "  would  deny  them  when  convicted,  and  even  when  pressed  ''r,'-'?-,  ■ , 
 
 '  i  '  Hi>t.ii)i(i. 
 
 "  Avould  anathematize  such  as  held  them"*.''     The  leaders  of «  hut.  Fab. 
 this  heresy  were  Adelphius,  avIio  was  neither  Monk  nor  Clerk,  ''^'^*" 
 but  a  simple  layman ;    Sabas,  Avho  had  put  on  the  garb  of  a 
 Monk,  and  from  his  treatment  of  himself  was  called  Apo- 
 copus ;  another  Sabas,  Eustathius  of  Edessa,  Dadoes,  Hernias 
 and  Symeones. 
 
 AVhcn  Flavian",  Bishop'  of  Antioch,  heard  of  their  ])eing  at     xxvr. 
 Edessa  and  of  spreading  their  poison  in  its  neighbourhood,  lUmn.ntinn" 
 he  sent  a  bodv  of  !Monks,  Avho  l)ronght  them  to  Antioch.  rVl"'- '''"'• 
 They  constantly  denied  the  charges  brought  against  them,  pti'j] 
 but  Avere  conA'icted  in  the  foUoAving  manner.     Flavian  pre- 
 tended that  he  Avas  satisfied  of  the  falsehood  of  the  witnesses 
 and  the  Aveakness  of  their  cause;  he  addressed  Adelphius  (avIio 
 Avas  a  very  old  man)  courteously,  placed  him  at  his  side,  and 
 
190  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  390.  engaged  him  in  a  private  conversation  wliicli  the  j^onnger,  he 
 said^  were  unfit  to  hear,  but  in  which  the}",  from  the  ex- 
 perience which  years  had  given  them,  both  of  grace  and  the 
 stratagems  of  e^il  spirits,  might  fitly  join.  "Tell  me  then,^^ 
 said  Flavian,  "  how  j^e  say  that  the  evil  spirit  departs  and  the 
 "  Grace  of  the  All-Holy  Spirit  comes  upon  man."  The  old 
 man,  flattered,  emitted  all  his  hidden  poison ;  "  Baptism," 
 said  he,  "  is  of  no  avail.  Earnest  prayer  alone  drives  out  the 
 "  in-dwelling  evil  spirit.  Each  man  inherits  from  his  first 
 "  parents  not  only  his  own  natui'e,  but  the  service  of  the 
 "  evil  spirits.  When  these  are  banished  hy  earnest  prayer, 
 "  then  comes  down  the  All-Holy  Spirit,  who  makes  His 
 "  presence  sensible  and  visible,  delivers  the  body  from  the 
 "  motions  of  the  passions,  and  the  soul  from  all  inclination 
 "  to  evil.  Not  only  so,  but  the  pui-ified  man  clearly  foresees 
 "  things  to  come,  and  visibly  beholds  the  Divine  Trinity." 
 Flavian  then  turned  to  the  miserable  old  man,  and  said  to 
 him  in  the  words  of  Scripture'^,  "  O  thou  that  art  waxen  old  in 
 "  wickedness,  not  I,  thine  own  mouth  hath  con^dcted  thee ; 
 '  Hist.  Su-  "  thine  own  lips  have  borne  witness  against  thee'." 
 sanna,v.o_,  jj^  afterwards  held  a  counciP  with  three  Bishops,  who  met 
 !^^°*-^i^i-  apparently  at  Antioch,  with  thirty  Priests  and  Deacons.  The 
 three  Bishops  were  Bizus  of  Seleucia,  Maruthas  of  Sopharene 
 near  Mesopotamia,  and  Samus,  whose  See  is  unknown. 
 Although  Adelphius  confessed  his  repentance,  and  that  he  re- 
 nounced his  heresy,  the  council  notwithstanding  condemned 
 both  him  and  his  accomplices,  for  they  vvere  convicted  of  insin- 
 cerity in  their  abjuration,  by  being  discovered  communicating 
 in  writing  with  those  whom  they  had  condemned  as  Massalians, 
 as  really  holding  the  same  opinions.  Flavian  wrote  a  letter 
 to  the  faithful  of  the  province  of  Osdroene,  in  which  Edessa 
 was  situated,  to  acquaint  them  with  all  that  had  passed,  and 
 how  the  heretics  had  been  overthrowTi  and  anathematized. 
 The  Bishops  of  Osdroene  thanked  FlaAian,  and  concurred 
 in  what  he  had  done.  However,  there  still  remained  a 
 great  number  of  Massalians  in  Sp-ia. 
 
 The  Massalians,  after  being  di'iven  from  Edessa,  retii'ed 
 
 '^  These  words  are  Fleury's  :  the  Fa-  (Ep.  63.  A.D.  396.  p.  1026.)  says  "  The 
 thers  draw  a  distinction  betweenScripture  "  Scripture  saith,  Fasting  and  alvis  de- 
 and  Canonical  Scripture.    St.  Ambrose      "  liver  from  sin."  Tobit  12.  8,  9. 
 
HOOK  x!x.]  ECCLESIASTICAL  HISTORY.  191 
 
 into  Paniphylia.      St.  Ampliilocliiiis,  IMsliop  of  Icoiiiuiu,  and  A.  I>.  3iw. 
 
 [Mctro])olitan]  of  Lycaonia,  which  bonU'rcd  on  PaniijIiyHa, 
 
 (IcUvcrcd  the  Province  from  tlic  contagion,  ])y  sunnnoning 
 
 a  Conncil  of  fivc-and-twcnty  Bishops  bcsi(k's  himself,  at  Sida, 
 
 the    Mc'tropohs    of  PamphyHa    [Prima].      Tliey   directed  a 
 
 Synodical  letter  to  St.  Flavian,  of  Antioch,  with  an  account 
 
 of  their  proceedings.     8t.  Aniphiloehius  exposed'  the  error  of  ['  iarriKt- 
 
 tlieir  doctrine  more  plainly  than  had  been  done  before,  by 
 
 inserting  in  the  Acts  of  the  Council  the  very  words,  which 
 
 the  Massalians  used*   and  which  ijlainlv  shewed  their  hetero- '  ii.-rr.  Fab. 
 
 4    11 
 
 doxy.  Letoius  too,  Bishop  of  ]Melitinc  in  Armenia,  wrote  to 
 St.  Flavian  for  infonuation  on  this  matter,  and  was  informed 
 of  the  condemnation  of  the  Massalians.  Upon  this,  fnll  of 
 zeal  and  sliocked  at  seeing  many  monasteries  infected  with 
 this  pestilential  heresy,  he  set  them  on  fire  and  drove  the 
 Avolves  from  the  sheep-folds'.  They  received,  however,  some  3  Thcod. 
 protection  from  another  Bishop  in  Armenia,  with  whom  '^'"  ■*"  '°' 
 St.  Flavian  was,  in  consequence,  obliged  to  remonstrate*.         •  Phot.  No. 
 
 Tlic  schism  at  Antioch  still  continued.     Bishop  Paulinus   "xxvir. 
 died  al)out  the  3'ear  389,  but  his  adherents  still  refused  to  Antioch? 
 acknowledge  Fla%ian.     They  had  another*  Bishop,  viz.  the  ^:1,'"|]^''  "^ 
 Priest  Evagrius,  a  friend  of  St.  Jerome",  and  sou''  of  Pom- *  «oc.  5.15. 
 
 .  Soz.  7.  15. 
 
 pcianus,  of  an  illustrious  family  at  Antioch.     Paulinus'  had  «  ciiron. 
 established    him    during    his    lifetime    by   himself,    thereby  ^ts."^""'  **"* 
 Aiolating  several   canons,  those  namely  Avhich  prohibited  a  ijj'^*-'"^- ^• 
 Bishop's  consecrating  his  successor,  required  all  the  Bishops 
 of  the  proAdnce  to  be  summoned  to  the  ordination,  and  three 
 at  least  to  assist  at  it*.     However  tlie  ^^'esteru  Church  did  ["VidcCan. 
 not  scruple  to  acknowledge  Evagrius  as  Bishop  of  Antioch,  (aK^Tslu-i 
 and  to  corresijond  with  him  as  thcv  had  done  with  Paulinus,  <^"""<  •  .^''^■• 
 
 i  •         _  _  .  '  o.  4.  vide 
 
 whose  adherents  still  reproached  Flavian  for  having  violated  Respnns.  s. 
 his  oath,  pretending  that  when  a  Priest  he  had  sworn  with  s!  August, 
 the  rest,  not  to  ajjpoint  a  successor  to  ]\Ieletius  during  the  *■'"'*""•  ^ 
 lifetime  of  Paulinus.     Thus  on  both  sides  each  relied  more 
 on  the  invaliditj'  of  his  rivaFs  ordination,  than  on  the  validity 
 of  his  o\n\^.     A  Coiuicil  was  held  at  Capua'  in  Italy,  where "  s.  .\nihr. 
 all  those  who  professed  the  Catholic  faith,  were  admitted  to  [vui.Mans. 
 comnuuuon,  and   as  to  the   dispute    between   Evagrius   and  j^  |^  ^.^|■^  -, 
 
 '  ibid".  §2. 
 
 *   Descfvdant  of  Pompcianus,  for  the       S.  \V\er.  Chron.  ubi  hi  marg.  laud, 
 latter  fought  ai;ainst  Zciiohia,  A.I).  21 'i. 
 
192  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  391.  Flavian,  it  Avas  referred  to  Tlieopliilus  of  Alexandria  and  the 
 
 Eg3'ptian  Bishops,  who  were  presumed  to  be  unbiassed,  from 
 
 not  ha^dng  embraced  the  communion  of  either^. 
 
 >  Ep.  ap.          The    same    Council    of   Capua   referred'    the  judging   of 
 
 p  loos!^     Bonosus    Bishop   of   Sardica  to  the  neigh])ouring    Bishops, 
 
 particularly  to  those  of  Macedonia,  with  Anysius  of  Thessa- 
 
 Hbid.  c.  4.  lonica  their  Metropolitan ».     Bonosus  attacked^,  as  did  Jovi- 
 
 s.  Ambr.    nian'',  the  perpetual  virginity  of  St.  ]\Iary,  pretending  that  she 
 
 v^r^"l'*35  ^^^^  ^^^^  other  children  after  the  birth  of  oiu'  Sa^dour.     He 
 
 not  torn. 2.  eveu   denied  our  Lord^s  Di'^dnity  in  the   same  ^manner  as 
 
 p.  257.  -r^i        .  .     . 
 
 'Mar.Marc.  Photnius,  SO  that  the  Photinians  were  afterwards  called 
 J2.  Anath?  Bonosiacs\  The  Bishops  of  Macedonia  would  have  referred 
 fi65  l'^^^"  ^^^^  j^^^gi"»  of  Bonosus'^  to  the  Bishops  of  Italy  j  but  the 
 s.  Anibr.    latter  answered  them  thus  :    "  Since  the  Council  of  Canua 
 
 ibid.  §  65.    .^  -,  .  ,  1        .     n  •      .  ,  . 
 
 cum  not.  has  nominated  you  to  be  judges,  it  is  no  longer  m  our 
 *  Oennad.  "  power  to  act  in  that  capacity ;  you  alone  are  invested  with 
 Catai  ^Ts  "  ^^^®  authority  of  the  Council.'^  We  here  see  an  instance  of 
 ad  Audent.  the  deference  which  Bishops  paid  to  their  brethren,  and  how 
 
 tom.5.p.30.   n        n   ^     -,  p  ■ 
 
 Cf.  Cone,  fearful  they  were  of  encroaching  upon  each  other's  authority ; 
 45 I.e.  16, 17!  ^^t^  this  example  is  so  much  the  more  remarkable,  as  some  even 
 » Hoist.  among  the  Boman  party*  ascribe  this  letter  of  the  Italian 
 Rom.p.ifeQ.  Bishops  to  the  Pope  Siricius'^.  At  last  Bonosus'  cause  was 
 judged  by  Anysius  of  Thessalonica  and  the  rest  of  the  Mace- 
 ^Ep.innoc  doiiian  Bishops,  by  whom  it  was  decreed^  that  all  those  whom 
 
 1.  22.  [17.]  .  . 
 
 §  5.  he  had  ordained,  since  and  notwithstanding  his  suspension, 
 
 should  be  acknowledged  as  duly  ordained.  The  Macedonian 
 Bishops  by  this  decree  acted  against  the  common  practice,  but 
 they  were  obliged  to  do  it,  lest  the  clerks,  ordained  by  Bonosus, 
 by  continuing  with  him,  should  increase  the  scandal*^. 
 
 Evagrius  was  urgent  to  have  the  decree  of  the  Council  of 
 
 *  Yet  Theodoret  joins  the  "  Romans  their  judgment  to   Pope   Sirieius,   who 
 
 "  and  Egyptians"  in  tlieir  enmity  with  disclaimed    interference,    because     the 
 
 the    Meletians ;     and    hence    Flavian's  Capiian  Council  had  put  the  decision 
 
 unwillingness  to  submit  to  their  decision.  wholly  in  their  hands. 
 Theod.  5.  23.  d  Coustant,  the  highest  authority,  re- 
 
 ^    Reference  was  made  to  Anysius,  fers  this  letter  to  St.  Sirieius. 
 as  being  inter  primates  primus.    Epist.  *   The  decision  of  Anysius  related  to 
 
 S.  Innocent.   13.   §  3.      See  Supra,  bk.  the  Clerks  ordained  by  Bonosus  before 
 
 18.  ch.  22.  n.  x.  his  condemnation.    Epist.   Innoc.   §  9, 
 
 ^    St.  Austin   says   (Supra,   ch.  19.)  11;    as  to  those  ordained  after,  St.  In- 
 
 that  no  Bishop  had  been  misled  by  Jo-  nocent  seems  to  imply  that  in  case  of 
 
 vinian  ;  not  referring  apparently  to  this  great    necessity    their    Ordination    too 
 
 particular  point.  might  be  considered  valid.    §  11,  13. 
 
 <=    The  Macedonian  Bishops  referred 
 
BOOK  XIX.]  ECCLESIASTICAJ.  HISTORY.  193 
 
 Capua  ])ut  into  execution  ;    but  Flavian  would  not  sul)niit  to  A.  n.  .^oi. 
 
 it,  nor  to  the  ju(lfi;nient  of  the  l']}.ryi)tian   IJishops  ;    on  tlic 
 
 contrary  he  a^aiu  began  to  present  petitions  to  the  ]']m|)eror, 
 
 and   seek   protection  from  liini.     'J'lieojjhihis   of   Ah'\aM(b-ia 
 
 wrote  to  St.  Ambrose  upon  this  subject,  who  answered  him  in 
 
 these  terms  :    "  Eva<;rius'  has  no  reason  to  be  so  urgent,  and  '  .s.  Ami'i-. 
 
 "  Fhiviau  has  cause  to  fear,  and  therefore  avoids  tlu-  tiial.  |^'.\j')..'><)_'.  | 
 
 "Let    our    l)rethren    i)ar(h)n   our  just   grief;     tlu;   worki    is 
 
 "  troubkMl   on   tlu>ir  account ;    yet   they  do  not   sympathize 
 
 "  witli  our  grief,  nor  clioose  what  appertaineth  to  tlie  peace 
 
 "  of  CuKisT."    lie  ])rocceds  :  "Again  must  the  agecP  JJishops  '  §  a 
 
 "  Ijc  disti'cssed,  again  must  tliey  leave  the  Holy  Altars  to  cross 
 
 "  tlie  seas  :    again  mu.st  crowds  of  indigent  Bi.shops,  whose 
 
 "  poverty  used  not   to   oppress  them,   be  reduced  to   w  ant 
 
 "  themselves,  or  at  any  rate  to  use  for  their  journey,  w  hat 
 
 "  else  had  fed  the  i)oor.      INIeanwhile  Flavian''  alone  fancies  '  §  ■*• 
 
 "  himself  exempt  from  the  laws  ;    neither  the  decrees  of  the 
 
 "  Em])eror  nor  the  assembly  of  the  Bishops  can  prevail  upon 
 
 "  him  to  appear  in  person.     However  we*  do  not  upon  that^is- 
 
 "  account  consider  our  brother  Evagrius  to  be  altogether  in 
 
 "  the  right ;    it  is  with  grief  that  we  perceive  that  each  lays 
 
 "  greater  stress  upon  the  invalidity  of  his  opponent's  ordina- 
 
 "  tion,  than  on  the  validity  of  his  own."    lie  goes  on  :   "  You 
 
 "  must*  therefore  again  urge  our  brother  Flavian,  and  if  he  >  §  g. 
 
 "  persists  in  his  refusal,  we  must  then  take  measiu*es  for 
 
 "  the    preservation    of    peace    among    all,    pursuant    to   the 
 
 "  Council  of  Capua,   whose   decree  must    not    be  rendered 
 
 "  ineffectual   by  the  attempts  of  either   party  to   avoid  it. 
 
 "  ^loreover'^  we  are  of  o])inion,  that  it  would  l)c  proper  for "  §  7. 
 
 "  you  to  refer  your  decision  to  our  holy  Brother  the  Bisliop 
 
 "  of  Rome ;    for  we  do  not  doubt  but  that  the  judgment  you 
 
 "  shall  pronounce,  will  nu^ct  with  his  ajiprobation  ;    and  the 
 
 "  only  means  of  establishing  a  solid  peace,  will  be  for  us  all 
 
 "  to  concur  in  \\  hat  you  shall  decide  and  he  a})prove." 
 
 The  Pope  also  complained  ^  to  the  iMuperor  of  the  con- '  Thcod. 
 duct  of  Flavian.  "You  humble,"  he  says,  "those  tyrants 
 "  who  rise  against  yon,  but  those  mIio  assail  the  laws  of 
 "  Christ  you  leave  inipunishcd."  Thcodosius  imnu'diatdy 
 on  his  return  to  Constantinople  in  November,  A.  1).  31)1, 
 had  sent  for  Flavian,  and  commanded  him  to  go  to  Rome ; 
 
 o 
 
194  ECCLESIASTICAL  HISTORY.  [book  xix 
 
 A.  D.  391.  from  a  Avish  to  comply  with  tlie  instances  of  the  Pope  and 
 the  other  Bishops  of  the  West^  who  earnestl}^  sohcited  him 
 to  put  an  end  to  the  schism  of  Antioch.  Flavian  at  that 
 time  pleaded  the  winter  as  an  excuse  for  his  refusal^  and 
 returned  home^  promising  to  obey  the  Emperor's  command 
 in  the  spring.  When  the  Pope  renewed  his  importimity^  the 
 Emperor  sent  again  for  Flavian,  and  urged  him  to  set  out 
 
 ya^t(Taii'(i}  and  go  to  Rome.  Then  Flavian  gave  this  resolute^  answer: 
 "  If  I  am  accused  of  error  in  faith,  or  of  leading  a  life  un- 
 *'  worthy  of  the  priesthood,  I  desire  no  other  judges  than  my 
 
 [*7rpoe-  ''  accusers  themselves;  but  if  a  throne  and  primacy^  be  the 
 P  «y-J  (c  object  of  dispute,  I  will  offer  no  defence,  I  will  resign  the 
 "  primacy ;  confer  the  throne  of  Antioch,  O  Emperor,  on 
 ''  whom  thou  wilt."  The  Emperor  moved  with  this  gene- 
 rosity, bade  him  return  and  feed  the  Church  entrusted  to 
 his  care.  A  short  time  after  this  Evagrius  died,  and  Flavian 
 managed  that  no  one  should  be  appointed  to  succeed  him, 
 but  those  who  were  ill-disposed  towards  Flavian  continued 
 to  hold  their  assemblies  apart. 
 XXVIII.        MeauAvhile  the  Bishop  Theophilus  actively  undertook  the 
 
 ditionat  A-  Overthrow  of  idolatry  in  Egyjjt,  where  it  had  taken  such  deep 
 
 "^S^z  7'^'^k  ^oot.  There  was  at  Alexandria  an  ancient  temple  of  Bacchus^, 
 which  had  been  so  neglected,  that  nothing  remained  standing 
 but  the  bare  walls ^.    From  the  increase  of  the  faithful,  Theo- 
 
 [*  orafio-  philus  found  it  necessary  to  increase  the  number  of  churches^, 
 and  asked  Theodosius  to  give  this  ruin  to  him  for  that  purpose. 
 The  Emperor  consented,  and  Theophilus  began  to  clear  it  and 
 
 [  =  |oa(/cor.]  take  away  the  idols*.  In  the  secret  places  underground, 
 which  the  Pagans  called  in  Greek  Adyta,  and  held  sacred, 
 were  found  the  scandalous  figures,  called  in  Greek  Phalli, 
 and  others,  which  were  only  ridiculous.  These  Theophilus 
 took  care  to  expose  and  parade  publicly,  to  shame  the  Pagans 
 for  their  mystenes.  Thc}^  could  not  j)ut  up  with  it.  The  philo- 
 sojjhers  were  offended,  the  people  became  furious,  and  not  satis- 
 fied with  seditious  exclamations,  came  to  blows  and  took  up 
 arms.  Conflicts  were  frequent  in  the  streets,  and  many  were 
 killed  on  both  sides.  The  Christians,  though  superior  in 
 strength,  were  held  back  by  the  moderation  their  faith  had 
 
 '  Ruffinus  (11.  c.  22.)  speaks  of  it      given  to  the  Arians. 
 iis  a  Basilica,  -which   Constantius  had 
 
BOOK  MX.]  ECCl.ESIASTirAI.   HISTORY.  H).> 
 
 tiinixlit  them;  the  ra<^iius  iil'tcr  killiii;;-  iiiaiiy  of  tlicni  retired  a.  D.  .391. 
 to  the  temple  of  Serapis^  as  to  their  fortress.  '^J'hey  made  a 
 sudden  sally,  and  (lrajj:j^in^  hack  \vith  them  sueh  ("hristians 
 a.s  they  could  surprise,  forced  them  to  sacriiice  on  the  Altars, 
 and,  if  they  refused,  put  them  to  the  most  cruel  tortures, 
 crucified  some,  and  tlu'cw  others,  after  they  had  broken  their 
 legs,  into  the  pits  Avliich  liad  been  made  to  receive  the  blood 
 of  the  victims  and  the  rest  of  the  tilth  attendant  on  their 
 sacrifices. 
 
 The    Pagans   1)egan   these   excesses  with  some  fear,  hut 
 getting  bolder  they  at  last  threw  oft'  all  restraint  and  behaved 
 with  the  utmost  recklessness.    They  sui)ported  themselves  for 
 some  time  in  the  tem})lc,  living  upon  plunder.     They  chose 
 for  their  leader  a  man   named  Olympus,   a  man  with  the 
 name  and  garb  of  a  philosopher".     He  had  come  from  Cilicia  •  Sni.i. 
 to  devote  himself  to  the  worship  of  Serapis,and  established  him-     •^"'''' 
 self,  at  Alexandria,  as  a  teacher  of  paganism".     lie  assembled  [ » .'*po?i.8i- 
 cverywhere  those  whom  he  met,  instructed  them  in  their  ancient  '^'"'^"*- j 
 laws,  and  promised  the  utmost  happiness  as  a  reward  to  those 
 who   strictly  observed  them.     lie   possessed   eveiy  external 
 recommendation.     His  figure  was  tall  and  well-proportioned, 
 his  countenance  handsome,  he  was  in  tlie  vigour  of  his  mind, 
 affable,  agreeable,  eloquent,  the  very  person  to  lead  the  mul- 
 titude, who  looked  upon  him  as  something  di\  ine'.  =■  ."Sni.i. 
 
 This  temple  of  Serapis*,  in  which  the  insm-gents  had  forti-  <  j|\"(y|']i. 
 fied  themselves,  was  built  on  a  quadrangular  terrace,  raised  -•'*• 
 artificially  to  the  height  of  more  than  a  hundred  steps,  and 
 spacious    on    every   side.     The    ascent    to    the    summit   was 
 vaulted  throughout,  and  the  whole  s\d)struction  was  divided 
 into  chambers,   communicating   with   each   other  by   secret 
 passages,  and  lighted  l)y  immense  lamps  suspended  from  the 
 roofs.     Above,  the  extremities  of  the  terrace  were  occui)ied 
 with  halls  for  disputation'',  sleeping  rooms'^,  and  lofty  build-  pexodrm.] 
 ings,  which  were  inhabited  by  the  officers  of  the  temple',  or  ,^,,,£']' 
 persons   who  were  under  a  course   of  l)urificati()u^     Then  L' n;''.'»"'l 
 
 1  '  .       L"  01  ayi'fv- 
 
 camc  rows  of  porticoes,  forming  a  quadrangular  court,  ni  omts.] 
 the  midst  of  which  stood  the  temple  in  its  grandeur  and 
 magnificence,   built  of  marl)le    and    supported    by   precious 
 columns.     AVithin,  the  walls  of  the  temple  were  covered  with 
 plates  of  copper,  mider  which  were  said  to  be  others  of  silver, 
 
196  ECCLESIASTICAL  HISTORY.  [pook  xix. 
 
 A.  P.  391.  and  under  both,  other  plates  of  gold,  the  more  precious  metal 
 
 being  the  more  carefully  protected.     The  Idol  of  Serapis  was 
 
 of  such  enormous  size,  that  with  its  extended  hands  it  touched 
 
 both  sides  of  the  temple.     It  was  the  figure  of  a  venerable 
 
 man  with  a  beard  and  long  hair,  as  is  seen  on  medals  ;    but 
 
 at  its  side  stood  another  monstrous  or  mysterious  figure  of 
 
 a  creature  with  three  heads,  of  which  the  largest,  in  the 
 
 middle,  was  that  of  a  lion,  on  the  right  was  that  of  a  fawning 
 
 dog,  and  that  of  a  ravening  wolf  on  the  left.     A  serpent 
 
 surrounding  these  three  animals  with  its  folds  submitted  its 
 
 head  to  the  right  hand  of  Serajiis.     The  latter  image  carried 
 
 '  iMaciob.    on  liis  head  a  bushel ',  which  led  some  to  suppose  that  the 
 
 20.  "wJ."    Patriarch  Joseph  was  intended  by  it,  and  that  the  superstitious 
 
 thum.]        'Egyptians  paid  him  divine  honours  for  the  abundance  he  had 
 
 '  Clem.       procured  for  them.     Indeed  no  one  v/as  very  certain^  what  god 
 
 trept.  p.n'  this  idol  was  meant  to  represent,  nor  whence  it  had  come  into 
 
 Potter*!^^'  ■^pJT^^-  The  material  of  the  idol  was  mixed;  all  kinds  of  metals, 
 
 ^  Vid.  s.     precious  stones,  and  woods,  are  said  to  have  entered  into  its 
 
 Aug.  de       -^  .  . 
 
 Civ.i8.c.5.  composition.      The   original   blue  with  which  it  had   been 
 
 ^Ruflf.  11.  painted,  time  had  rendered  black.  There  was^  in  the  wall 
 ^^"  of  the  temple  a  very  small  apertm^e,  so  placed,  that  the  sun's 
 
 rajs  passing  through  it  fell  on  the  hps  of  Serapis,  on  the  day 
 and  at  the  instant  when  it  was  customary  to  bring  the  idol 
 of  the   sun  to  visit  him,  so  that  tlie  sun  was  seen  by  the 
 assembled  people  to  salute  Serapis  with  a  kiss.     Other  arti- 
 fices are  related,  by  which,  at  this  time,  the  idolaters  were 
 deceived.     So  successful  were  they  in  this  case,  that  there 
 was  no  idol  more  respected  than  that  of  Serapis  in  Alexan- 
 *  Jul.  Imp.  dria,  which  was  considered  a  sacred  city  from  its  presence*. 
 5].  Euiiap.       The  Praefect  of  Egypt  "^  at  this  time  was  Evagrius,  and  Count 
 p"72.  [^43.]  Romanus,  the  General  of  the  forces  in  Egypt  ^     As  soon  as 
 [<^vTrapxos  they  Avere  informed  of  the   sedition,  they  hastened  to  tlie 
 
 T7JS  'AAf|-  n  ■  'J 
 
 nfSpetas.]  tcmplc  of  Scrapis  and  demanded®  of  the  Pagans  the  cause 
 8  ^°^'  j  j^'  of  their  temerity,  and  what  was  meant  by  the  concoiu'se,  and 
 22-  why  the  blood  of  the  citizens  was  shed  before  the  altars. 
 
 The  insurgents  avIio  had  seciu'ed  the  entrances  answered 
 only  with  cries  and  confused  noises.  In  vain  Avas  the 
 Roman  power  represented,  and  the  vengeance  they  had  to 
 expect  put  before  them.  The  strength  of  the  place  itself, 
 Avhich  they  had  increased  by  the  fortifications,  precluded  all 
 
uooK  XIX.]  ECCLESIASTK'Al.  HISTORY.  l'J7 
 
 means  of  attack  but  open  Ibree,  and  tlic  olliccrs  woukl  not  resort  A.  i).  ;jui. 
 
 to  this,  till  they  had  written  to  the  Emperor.    Despair  and  the 
 liaran^ues  of  Olympus  added  to  the  courage  of  the  insurj^ents. 
 lie  exhorted  them  to  die  rather  than  abandon  their  fathers' 
 laws.     He  endeavoured  to  remove  their  consternation  at  the 
 destruction  of  their  idols,   by  telling  them   that  they  were 
 merely  representations'  of  perishable   material  and  snl)ject  [ '  tVScfA^- 
 to  destruction,  but  that  the  i)owers  which  had  dwelt  in  them  ^?''*2x'a 
 had  taken  flight  to  heaven.    He  had,  besides,  predicted  to  his  7<tA/iaTa.] 
 friend.s,  that  Serapis  was  soon  about  to  leave  his  temple*.         •  Suid. 
 
 As  soon  as  Theodosius  heard  of  these  events,  he  pronounced    xxix. 
 the  Christians,  who  had   suft'ered  at  Alexandria,  happy,  as  f^^n "ilfthe 
 having  earned  the  crown  of  jNIartATdom,  aiul  they  are  still  'i''"!''^'  of 
 commemorated  on  the  seventeenth  of  March'.     His  rescript  ^  :\iarivn.i. 
 to  the  magistrates  pronounced  a  free  pardon  to  the  guilty,  as  j^^""-"^!'"^- 
 well  that  the  Martyrdom  of  the  Christians  might  not  be  dis- 
 honoured with  executions,  as  to  win  the  murderers  to  the 
 Faith.     He  decreed,  however,  the  subversion  of  the  temples 
 at  Alexandria,  as  the  causes  of  the  insurrection.    The  Bishop 
 Theophilus,  at  whose  solicitation  this  decree  was  sent,  took 
 care,  with  Evagrius  and  Romanus,  to  have  it  executed,  and 
 sent  for  some  jNIouks  to  Alexandria  to  assist  him  with  their 
 j)rayers'.     On  the  arrival  of  the  Emperor's  reply,  the  whole  '  vit.  Patr. 
 multitude.  Christians  and  Pagans,  having  agreed  upon  a  cessa-  ^^Tk, «;"} 
 tion  of  hostilities  for  that  pm-pose,  asscmbled\    The  first  page  p':  "ji.^^:] 
 of  the  letter,  which  condemned  the  vain  superstition  of  the  22,  23. 
 Pagans,    filled    the    Christians    with    exultation    and    their 
 adversaries  with  dismay,  the  heathen  looked  round  for  some 
 means  of  concealment,  at  least  by  mingling  themselves  with 
 the  Clmstians.     Many  fled  from  Alexandria  and  were  dis- 
 persed through  various   cities".     Among  the  rest  were  two(iso(.r.5.i6. 
 Grammarians,   who    afterwards    became    professors    at   Con- 
 stantinople,   llelladius    (who   boasted  of  having    slain    nine 
 men  in  the  insurrection)  and  Anunonius  ;    the  former  said  to 
 have  been  priest  of  Jupiter,  the  other  of  the  Ape  worshipped 
 by  the  Egyptians. 
 
 The  temple  of  Serapis  was  abandoned ;  Olympus  himself 
 took  flight.  It  is  said  that  the  midnight  before,  he  heard 
 a  voice  in  the  temple  singing //^///(V///V///.  He  found  the  doors 
 closed,  and  that  there  was  perfect  stillness  every  where,  except 
 
198  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  3P1.  that  this  same^  strain  was  melodiously  continued.    Heunder- 
 [whyavThu  stood  the  omenj  and  secretly  quitting  the  temple^  embarked 
 *  Soz.7. 16.  foi'  Italy'.    He  may  himself  have  invented  the  story^  in  justi- 
 fication of  his  flight. 
 
 A  report  had  been  spread  abroad  by  the  Pagans,  that  if 
 
 the   hand  of  man  were  to  touch  the  idol  of   Serapis,  the 
 
 'Ruff.  11.23.  heavens  would  fall  and  the  earth  sink  into  chaos*.      This 
 
 prejudice  checked  the  people  for  a  little,  after  the  Imperial 
 
 rescript  had  been  read,  when  a  soldier,  at  the  command  of 
 
 the  Bishop  Theoj)hilus,  took  an  axe  and  buried  it  with  all  his 
 
 *Theod.  3.  force  in  the  jaAV  of  Serapis*.     The  whole  people,  Christians 
 
 and  Pagans,  shouted  ;   their  fears  were  removed ;   the  soldier 
 
 repeated  his  blow  on  the  knee  of  the  idol ;    it  fell,  and  was 
 
 broken  to  pieces.    On  striking  off  the  head,  a  number  of  rats 
 
 ran  out ;  the  scattered  limbs  of  the  idol  were  dragged  through 
 
 the  city  and  burnt,  piece  by  piece;  the  trunk,  which  remained, 
 
 was  burnt  in  the  Amphitheatre.     So  perished  Serapis  in  the 
 
 midst  of  his  worshippers,  who  mocked  him  themselves.     The 
 
 utter  demolition  of  the  temple  followed  the  destruction  of  the 
 
 idol.     Its  substructions  were  suffered  to  remain,  on  account 
 
 of  the  difficulty  there  would  have  been  in  levelling  it  from 
 
 *Socr.  5.  7.  the  immense  size  of  the  stones'^.     But  the  whole  was  now 
 
 a  mere  mass  of  ruins.     On  some  stones  there  were  found 
 
 crosses  engraved,  and  some  Christians,  who  understood  the 
 
 [« hpart-     hieroglyphics   or  sacred®   characters   of  the    Egyptians,   ex- 
 
 "'"-'  plained    them   as   significative   of  the    life   to    come.     This, 
 
 together  with  an  ancient  tradition  that  when  this  figure  of 
 
 the  cross  should  appear  their  religion  should  come  to  an  end, 
 
 'Soe.  .'■>.  17.  induced  many  of  the  Pagans  to  embrace  Christianity  ^    Hence 
 
 Ruii".  11.29.  it  was  that  the  sacrificers  and  ministers  of  the  temples  were 
 
 first  converted,  from  being  better  informed.     Every  house  in 
 
 p  Thora-    Alexandria  had  liusts*  of  Serapis  against  the  walls,  at  the 
 
 ces.l  .  X  c 
 
 doors,  or  at  the  windows ;  these  were  all  taken  awa}^,  there 
 [» dsemo-  remained  no  trace  of  Serapis  or  of  any  other  idoP,  and  the 
 "'*  figure  of  the  cross  Avas  painted  in  then*  stead. 
 
 The  inundation  of  the  Nile  was  ascribed  by  the  Pagans  to 
 ['  T^vx^s,  Serapis,  and  the  measure'  of  its  increase  was  carefully  pre- 
 II.  30.]  served  in  his  temple.  Constantine^  had  commanded  it  to  be 
 33.^"'^'^^'  ^ept  in  a  church,  but  Julian*  restored  it  to  the  temple;  it 
 ^Fieury,]5.  ^as  uow  replaced  according  to  Constantine^s  order.     The 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  199 
 
 Pagans  said  that  now  there  would  be  no  iiunidation,  l)ut  it  a.  D.  3!H. 
 was  greater  than  it  was  known  to  liave  over  been  before. 
 AVhen  Theo(h)sius  lieard  of  what  had  taken  phiee  at  Alex- 
 an(b-ia,  partienhirly  witli  respeet  to  the  Tsilonieter,  he  raised 
 his  hands  to  lieaven,  and  said  exultingly,  "  Thanks  be  unto 
 "  Thee,  O  CniusT,  that  this  ancient  error  lias  been  destroyed 
 "  and  withont  the  rnin  of  Alexandria."  Sonic  years  after  this, 
 the  Nik-  rose  later  than  usual'.  The  Pagans  imfinted  it  to  '  .s«iz.7.20. 
 the  law  whieli  forbade  sacrificing  to  the  nver  after  the  ancient 
 custom.  A\'hen  the  governor  saw  the  ferment  in  which  the 
 ])eople  were  he  wrote  to  the  Emjieror,  who  replied,  "  Piety 
 "  must  be  jireferred  before  the  waters  of  the  Nile  and  the 
 "  abundance  which  they  produce.  May  that  river  never  flow, 
 "  if  there  be  need  of  incantations  to  induce  it,  and  if  it  take 
 "  delight  in  sacrifices  of  blood."  Soon  after  it  rose  to  such  a 
 height  as  to  continue  to  rise  after  it  had  reached  the  highest 
 measiu-ement.  Then  it  Avas  feared  that  all  Alexandria  would 
 be  flooded,  and  the  Pagans  cried  out  scoffingly  in  the  theatres 
 that  the  Nile  was  grown  so  old,  he  could  no  longer  contain 
 his  water.  Many  were  converted  to  the  Faith  on  this  oc- 
 casion. 
 
 On  the  site  of  the  temple  of  Scr.apis^,  Avhen  it  had  been  >  Ruflf.  ii. 
 cleai'ed  of  its  heathen  pollutions,  were  built  two  chiu'ches".  ^''  '^^^■ 
 In  one  were  deposited  the  relics  of  St.  John  the  Baptist,  whieli 
 had  been  sent  to  St.  Athanasius,  in  the  reign  of  Julian,  some 
 thirty  years  before^.     A  learned  man  named  Sophronins,  is  ^  supra,  i5. 
 said  by  St.  Jerome  to  have  composed  a  considerable  work  on     ' 
 the  destruction  of  Scrapis.   AVitli  Sophronius,  who  translated 
 several  of  St.  Jerome's  writings  into  Greek,  the  latter  con- 
 cludes his  Catalogue  of  Ecclesiastical  Writers^  drawn  up,  as 
 he  tells  us  hiinseltj  in  the  fourteenth  year  of  Theodosius,  v.i.%i.tom. 
 A.D.  392\  '  jy^,^- 
 
 The  destruction  of  Serapis  was  the  i)relude  to  that  of  all     xxx. 
 
 1  1  I'll  ii-ii  I'l  1  1  Overt  lirow 
 
 the  temples  and  idols,  not  only  in  Alexandria,  hut  throughout  of  idolatry 
 Egypt;    none  could  be  expected  to  stand  after  Serapis  had  "''■'''■ 
 fallen.     E.ach  Bishop  procured  their  demolition  in  the  cities, 
 the  towns,  the  country,  on  the  banks  of  the  Nile,  even  in 
 
 "  "  Egyptian  Scrapis  has  been  made       "  Cliureli,  and  called  after  the  j>riiicf 
 "  Christian."  (S.  Ilier.  Ep.  57.  ad  Lwt.)       "  Arcadius."   Soz.  7.  15. 
 "  Tlie  Serapeium  was  changed  into  a 
 
200  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D-  301.  the  deserts.  During  the  progress  of  the  destruction  of  the 
 temples  at  Alexandria  the  bloody  mysteries  of  INIithras  were 
 
 '  Soc. 5.16.  brought  to  light'.  There  were  found  in  the  secret  chambers, 
 which  Avere  called  Adyta,  the  heads  of  infants  with  theii'  lips 
 gilded,  as  those  of  sacrificial  ^actims,  and  pictures,  representing 
 a  number  of  cruel  ways  of  inflicting  death.  They  used  to 
 butcher  infants,  and  particularly  young  girls,  to  inspect  their 
 entrails.  At  the  sight  of  these  horrors,  the  Pagans,  amazed 
 and  confounded,  were  converted  in  crowds. 
 
 The  artifices  too,  which  the  priests  of  the  false  gods  used 
 to  deceive  the  people,  were  exposed.  They  had  hollow  idols 
 of  wood  or  brass,  set  against  the  wall,  which  could  be  entered 
 
 *  Theod.  5.  l)y  concealed  passages^.  The  priests  ascended  into  the  idols 
 from  the  chambers  underground  and  made  them  seem  to 
 command  just  what  they  pleased.  By  this  means,  a  priest  of 
 Saturn,  named  T}Tannus,  insulted  many  of  the  noble  ladies 
 of  the  city ;  he  told  the  husband,  that  Saturn  required  that 
 his  wife  should  pass  the  night  in  his  temple.  The  husband, 
 proud  of  the  honour  paid  him  by  the  god,  would  send  his 
 wife  decked  with  her  choicest  ornaments  and  loaded  with 
 oblations.  The  doors  of  the  temple  were  closed  upon  her 
 publicly,  T^Tannus  gave  up  the  kej^s  and  retired.  Diu'ing 
 the  night  he  returned  and  entered  the  idol  by  tlie  sub- 
 terraneous passage.  The  temple  was  illuminated,  and  the 
 miserable  woman,  intent  on  her  prayers,  seeing  no  one,  but 
 hearing  all  at  once  a  voice  issue  from  the  idol,  woidd  be  filled 
 with  awe  mingled  with  joy.  After  T}Tannus  had,  in  the 
 person  of  Saturn,  said  what  he  thought  proper,  suddenly, 
 either  to  amaze  her  more  or  to  render  her  more  disposed  to 
 obey  him,  he  extinguished  all  the  lights  by  drawing  over  them 
 cloths  arranged  for  that  pm^pose.  He  then  came  doT\Ti,  and, 
 under  cover  of  darkness,  abused  his  wretched  victim.  Many 
 had  been  thus  insulted  when  at  last  one  of  them,  whose 
 modesty  was  shocked  at  the  crime,  listened  attentively  to 
 the  voice  of  Tyrannus  and  recognised  it.  On  her  retui'n 
 home,  she  disclosed  the  fraud  to  her  husl^and.  He  became 
 his  accuser,  and  Tyrannus,  put  to  the  torture,  was  convicted 
 Ijy  his  own  confession,  which  covered  with  infamy  many 
 Pagan  families  in  Alexandria ;  so  many  matrons  were  adul- 
 teresses, so  many  husbands  wronged,  so  many  children  of 
 
BOOK  XIX. ]  KCCLESTASTICAL  HISTORY.  201 
 
 (l()iil)tfiil   birth.     The  exposure  ol"  tliesc  crimes  c()utribiiti.'cl  a.  D.  .?;ii. 
 iniieh  to  the  dcstructiou  of  the  idols  and  the  tem])les. 
 
 Tlie  idols  of  metfd  were,  by  order  of  Theophilus,  melted 
 down   into   cauldrons   and  other  vessels  for  the  use   of  the 
 Chiu'ch  of  Alexandria,  for  they  had  been  f^ivcn  him  by  the 
 Emperor  to  supi)ly  the  wants  of  the  poor.    Tiiis  j;ave  occasion 
 to  the  Pagans  to  charge  the  JJishop  with  interested  conduct 
 in  exciting  this  contest'.     He  reserved  one  of  the  most  ridi-  '  Eunap.  in 
 culous  idols,  probably  that  of  an  ape,  and  exposed  it  publicly,  .^l*^'!'*'  » 
 that  the  Pagans  might  not  be  able  afterwards  to  deny  their 
 Iwmng  worshipped  such   gods.     Though  the  destniction  of 
 the  temples  is  dated  A.D.  389*,  at  which  time  it  may  have  « chron. 
 begun,  it  continued  two  or  three  years,  as  appears  by  a  law  3'?,'^*^yR„"j 
 of  Theodosius,  addressed  to  the  officers  who  were  concerned  •■^"-  '^-  v- 
 in  it,  mimely,  Evagrius  the  Augustal  Priefeet,  and  the  Count 
 llomanus,  and   dated   from  Aquileia,  on   the   15th  or  IGth 
 of  the  calends  of  July,  under  the  Consulship  of  Tatian  and 
 Symmachus,  i.  e.  June  16th  or  17th  A.D.  391.     This  law 
 forbids  any  to  sacrifice,  to  go  in  procession  roiuul  the  temples, 
 or  even  to  visit  them  and  pay  any  worship  to  the  gods.     Any 
 judge  who  during  his  time  of  office  should  enter  these  profane 
 l)laces,  Avas  to  be  fined  fifteen  poimds  weight  of  gold,  and  his 
 officers    as    much.      This    clause    proves    that    many    offices 
 were  still  filled  by  Pagans,  which  circumstance  occasioned 
 the  hiAV.     Notwithstanding  the   zeal  of  Theodosius,  several 
 famous  temples  in  many  cities  in  the  East  remained  staiuling 
 owing  to  the  resistance   oficred  by  the   people.     This  was 
 the   case   in   Arabia,   at   Petra   and   Areopolis^,   the   ancient  »s.Hior.(lc 
 capital  of  the  ]\loabites  ;    in  Palestine,  at  Raphia  and  Gaza,  I'-i  p.  407. 
 where,  however,  the  temple  of  ]Maruas^  was  closed.  *Kp.2.  [57.] 
 
 The  city  of  Cauopus''  was  one  of  the  most  famous  in  Egypt.  [Script. 
 It  Avas  situated  in  a  healthy  and  delightfnl  spot,  near  one  of  i"^(,„'„"^  ■' 
 the  mouths  of  the  Nile,  in  an  island,  about   tAvelve   miles  '^''^'^' ■  --• 
 from  Alexandria.     It  Avas  a  great  resort  for  foreigners,  and 
 had  several  temples.     Crimes,  Avithout   number,  Avere   com- 
 mitted  there,    and    under   pretence   of   instruction    in    the 
 sacerdotal  letters  of  the  Egyptians,  a  school  of  magic  avjis 
 held  there,  almost  publicly.    A  sophist,  named  Antonine,  and 
 his  mother  Sosipatra,  had  been  distinguished  there  a  little 
 before^ ;    but  Antonine,  through  fear  of  the  Emperor,  con-  •  Eunap. 
 
 [41.J 
 
202 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book   XIX. 
 
 A.  D.  391. 
 
 ['  torn.  6. 
 p.  605.] 
 
 «Ruff.  11. 
 26. 
 
 XXXI. 
 
 Monaste- 
 ries of  Ca- 
 nopus. 
 
 'Ruflf.  11. 
 27. 
 
 *  In  Mdes. 
 p.  7.%  75. 
 
 [44.] 
 
 cealed  liis  art.  It  was  said  that  lie  had  foretold  both  the 
 overthrow  of  the  temples  and  the  rum  of  the  Serapeium,  and 
 the  notoriety  which  this  prediction  had  gained  among  the 
 Pagans,  led  St.  Angiistine  to  write  his  book,  On  the  Divination 
 of  Evil  SpiritsK  The  particular  god  of  Canopus  was  a  ridiculous 
 idol  composed  of  an  immense  paunch,  surmounted  by  a  head, 
 and  supported  on  two  feet,  but  with  no  other  limbs,  neither 
 arms  nor  legs.  The  following  story  is  related  about  it^  The 
 Chaldaeans  used  to  boast  that  the  fire,  which  they  carried 
 about  with  them,  wherever  they  went,  was  the  conqueror  of 
 all  other  gods ;  there  was  no  idol  which  could  resist  it, 
 ■without  being  burnt,  melted,  or  reduced  to  powder.  The 
 Egyptians,  in  order  to  filter  the  muddy  water  of  the  Nile, 
 had  some  large  earthen  vessels  pierced  at  the  bottom  with 
 small  holes.  One  of  these,  the  priest  of  Canopus  took,  and 
 ha\ing  covered  the  lower  part,  filled  it  with  water ;  he  then 
 cut  oft'  the  head  of  an  old  statue  and  fixed  it  on  the  top.  The 
 Chaldaeans  brought  their  fire ;  it  melted  the  wax,  was  there- 
 upon itself  extinguished  by  the  Avater,  and  Canopus  remained 
 victorious. 
 
 All  the  temples  of  Canopus,  Avitli  their  caverns,  used  for 
 wicked  superstitions,  were  destroyed  by  Theophilus.  Churches 
 and  monasteries,  with  the  images  and  relics  of  Saints,  rose  in 
 their  place ^.  It  is  thus  that  Eunapius,  one  of  the  zealous 
 supporters  of  Paganism,  spealcs.  After  deploring  the  fall  of 
 Serapis'  temple,  and  comparing  the  Bishop  Theophilus  to 
 Eurymedon,  the  King  of  the  Giants,  who  attacked  the  gods, 
 he  goes  on ;  "  There  were  brought  into  the  sacred  places 
 "  men  they  call  Monks,  who  though  they  look  like  men, 
 "  lead  the  life  of  swine \"  He  speaks  thus  of  the  Monks 
 (for  none  really  lived  with  more  sobriety)  in  consequence  of 
 their  poverty  and  their  abstaining  from  the  bath,  so  unlike 
 the  Egyptian  Priests,  who  bathed  three  times  a-day,  and 
 anointed  themselves  with  perfmned  oils.  He  notices  that 
 they  were  clad  in  black,  and  adds :  "  These  Monks  were 
 "  fixed  even  at  Canopus,  and  men  were  engaged  to  serve, 
 "  instead  of  gods,  the  most  wretched  slaves.  Eor  they  col- 
 "  lected  the  heads  of  those  who  had  been  executed  by  the 
 "  law  for  their  crimes,  and  recognised  them  as  gods ;  they 
 "  prostrated  themselves  before  them  and  fancied  they  grew 
 
BOOK   XIX.] 
 
 ECCLESIASTICAL  HISTORY. 
 
 '203 
 
 "better,  by  dcftUiig  tlicniselvcs  at  their  tombs.  Men,  who 
 "  after  living  in  a  wretched  slavery  had  died  under  the 
 "  ])astinado,  and  whoso  iinaj^es''  still  bore  the  marks  of  their 
 "  })unishnicnts,  were  called  Martyrs  and  Deacons,  and  ^ledia- 
 "  tors  with  the  gods' ;  mid  the  \vorld  bears  with  such  gods." 
 These  arc  the  words  of  Eunapius.  They  prove  the  custom  of 
 depositing  relics'"  in  places  which  Avcrc  to  be  cousecrated  to 
 God,  and  of  placing  Monks  there  to  take  care  of  them. 
 Saints  too,  especially  Martyrs,  are  regarded  as  intercessors' 
 -with  Gon,  and  so  honoiu'cd,  that  to  Pagans,  mIio  saw  things 
 only  from  without,  JJivine  honour'^  seemed  to  be  paid  to  them; 
 
 A.  I).  :m. 
 
 Tell'  aiTT)- 
 (Tfwc  irapii 
 iwv  Btui>.\ 
 [»  bk.  18. 
 eh.  47. 
 note  (J.] 
 
 •>  "  'Ef  Tois  (i5w\oii.  Junius  hi  rnr- 
 "  poiihus,  [in  their  persons.]  Confer 
 '•  Supra,  p.  37.  Tillemontius  de  ima- 
 "  ghiibiis  intelli<;;it,  quod  nequaquani 
 "  placet."     Not.  Ikiisson.  in  loc. 
 
 '  Perhaps  the  first  historical  mention  of 
 this  doctrine  occurs  in  the  account  of  Po- 
 tainhuna's  martyrdom,  al)out  A.D.  2().'3, 
 who  promises  the  soldier  who  protetecd 
 her  from  the  pojiulace  on  her  way  to 
 execution,  to  int<-rccde  for  liim  to  (ioi). 
 Euseb.  ().  a.  St.  Cyprian  too  twice  re- 
 fers to  it.  Ep.  57.  ad  Cornel,  ad  lin.  et 
 de  Ilab.  Virg.  ad  fin.  For  a  testimony 
 of  St.  Grej^ory  of  Nazianzus,  see  hk. 
 18.  cli.  2.  p.  5.  The  doctrine  of  the 
 Church  of  Rome  is,  according  to  Bcl- 
 larmine,  that  the  Saints  are  Intercessors 
 with  Alnucuty  (iuD  only  through  the 
 Mediation  of  Ciuust,  \Viio  is  tlie  sole 
 immediate  Intercessor.  (IJellarm.  lib.  i. 
 c.  17.  de  Sanct.  Ijcatitud.)  The  opinion 
 of  Calvin,  who  denied  this  doctrine,  was 
 coiidt-mnid  by  both  the  Eastern,  (Ci.nc. 
 CP.  A.D.  I(ji2.  Vid.  Synod.  Hicros. 
 A.I).  I(i72.)  Western,  (Cone.  Trident. 
 Sess.  2''.)  and  Scottish  Churches,  (Cone. 
 Prov.  Cleri  Scot.  A.D.  1.559.  Artie.  3. 
 de  Trad.  Eecl.)  Our  own  Church,  like 
 the  Primitive  Church,  is  silent  on  the 
 subject. 
 
 k  The  honour  paid  to  the  Saints, 
 is  often,  by  the  Fathers,  called  cttlliif, 
 i.  e.  tvorsliij),  wliere  it  must  be  re- 
 membered that  among  us  the  same 
 word  is  commonly  used  with  reference 
 to  mortals,  e.  g.  in  the  Marriage 
 Service,  (and  in  the  Latin  translation 
 of  157i,  in  another  part  of  the  service, 
 cul<tvi,)\\\  St.  Luke  11.  10.  E.V.;  and  in 
 the  com  mon  addresses  to  certain  civil  offi- 
 cers; as  to  tlu-  Latin  word  St.  Augustine 
 say.s,  "we  wor.Oiip  (ro//)H«.<)  the  Martyrs, 
 "  with  that  wor'-hip  (riiltii)  of  aflfection 
 "  and  conmuuiion,  w.th  which  holy  men 
 
 "  of  God  are  even  in  this  life  wor- 
 "  shipped  {culiiutur),  whom  we  see  in 
 "  heart  ready  to  sidfcr  in  like  manner 
 "  for  Evangelic  Truth  ;  but  so  nmch 
 "  the  more  fervently  {devotius)  as  the 
 "  conflicts  of  the  martyrs  are  over  and 
 "  they  are  secure  in  bliss.  To  pay  the 
 "  worship  {( nltuiit)  which  is  due  to 
 "  God  alone  (latreia),  which  implies 
 "  the  oblation  of  sacrifice,  to  any  crea- 
 "  ture,  is  Idolatry  (Idolo-/.'//;rin). " 
 S.  Aug.  c.  Faust.  20.  21.  tom.  8. 
 (quoted  Cone.  Mogunt.  c.  45.  A.D.  1519. 
 See  De  civit.  8.  c.  27.  and  Cone.  Tri- 
 dent. Sess.  22.  c.  3.  de  Sacr.  Mis.  Sess. 
 22.  and  Sess.  25.)  Compare  Supra,  bk. 
 18.  c.  30.  p.  ()9.  niarg.  St.  Cyril  of 
 Alexandria  ascribes  TrposKuvr^ais  to  the 
 martyrs,  but  (rxsTiKcSs  koI  ti/xtjtikcL'J, 
 retatirch/aricllionoiari/y.  (cIulian.lib.G  ) 
 St.  Epiphanius,  speaking  of  the  idola- 
 trous worship  paid  to  St.  Nfary  by  tlie 
 Collyridians,  (see  Supra,  bk.  18.  ch.  20. 
 n.  n.)  denies  that  TrfjosKiifrjcrts  may  be 
 paid  to  her.  S.  Epiph.  Har.  79.  The 
 honour  in  which  the  Sainls  were  to  be 
 held  was  not,  in  early  times,  defined  by 
 Canons,  but  left  to  each  man's  con- 
 science and  to  custom.  Perhaps  it 
 first  found  a  place  in  the  definition  of 
 a  Council  in  A.  1).  787.  (Cone.  Nicsen. 
 I  L  Act.  7.  Mans.  13.  p.  729.)  at  which 
 time  we  find  too  in  an  Episile  of  Gre- 
 gory II.  to  Leo  Isaur.  llie  use  of  Invo- 
 c.ilion.  (.\L-ms.  12.  p.  9(>0.  A.D.  726.) 
 Cone.  Francofurd.  A.D.  794.  c  42. 
 (and  so  Charlemagne,  capit.  11.)  for- 
 bade any  new  Saints  to  l;e  worshi])ped  or 
 invoked  (colanturaut  invocentur.)  .\nd 
 Cone  Horn  A.I).  993,  referred  the 
 honour  paid  to  the  Martyrs,  to  the 
 Lord,  who  said,  Ife  Hint  rcccivclh  you, 
 rccfivelh  me.  The  Invocation  of  the 
 Saints  (in  whatever  way  they  were 
 made   acquainted   with    the    addresses 
 
204  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  391.  the  people  prostrated  tlicmselves  at  their  tombs,  and  beheved 
 that  a  sanctifying  influence  was  gained  by  visiting  them  ;  in 
 fine,  tliat  their  images^  were  kept,  and  that  these  bore  the 
 marks  of  their  sufferings. 
 
 The  most  famous  monastery  at  Canopus  was  that  of 
 '  s.  Hier.  Metanosa,  which  is  a  Greek  word,  signifying  Penitence'. 
 s.Pachom.  The  rule  observed  there  was,  as  at  Tabenna,  that  of  St.  Pacho- 
 p!'809.^' ''  iiiii^is,  and  it  preserved  the  right  of  asylum  which  the  Pagans 
 Cone.  ""      }iad  attributed  to  it.    Tit  was  in  A.D.  348  that!  St.  Pachomius 
 
 Chalc.  Act.  '-  .  -^ 
 
 3.  p.  408.  E.  died^  Two  days  before  this  happened  he  assembled  all  his 
 p.  1025.]  fraternity,  and  after  some  instructions  for  their  conduct, 
 i>  ^99']"^  named  St.  Petronius,  one  of  their  number,  as  most  worthy 
 3  vit.         to  succeed  him^.     So  he  died  in  peace  on  the  14th  day  of  the 
 
 S    Pach 
 
 c.  (i2.)'53.  Egyptian  month  Pachon,  or  [the  ninth  of]  May,  the  day  on 
 U4  p^a'M  1  ''^^^^ch  the  Cluu-ch  honours  his  memory.     His  disciples  con- 
 ducted his  funeral  according  to  custom ;    they  passed  the 
 night   near   his    body,  singing  psalms  and  hymns,  and  the 
 next  day  buried  him  in  the  mountain.      St.  Pachomius  had 
 sent  for  St.  Petronius,  who  was  lying  sick  at  the  monastery 
 of  Chinoboscus.     He  was  a  man  of  great  faith  and  humihty, 
 disciplined  in  his  habits,  of  the  utmost  wisdom  and  discretion, 
 but  was  weak  in  health.     He  was  sick  when  he  came  to  Ta- 
 benna, and  after  ruling  the  community  but  a  few  days,  died, 
 and  left  for  his  successor  a  holy  man  named  Orsiesius. 
 XXXII.         Idolatry  was  assailed  with  equal  ^dgour  in  the  West,  but 
 West.          there  its  defenders  were  most  powerful.     While  Theodosius 
 Avas  still  in  Italy,  he  made,  in  conjunction  with  the  Younger 
 Valentinian,  two  laws  relating  to  the  West,  where  he  left 
 him.     The  first  was  addressed  to  Albinus,  Prsefect  of  Rome, 
 *  Cod.  Th.   and  dated  from  Milan,  27th  Feb.  A.D.  391  \     It  forbids  any 
 10!  de        person  to  sacrifice  victims,  to  go  to  the  temples,  or  to  adore 
 Pagan.        ^^q  idols.     The  judges  are  exjiressly  included  in  the  prohibi- 
 tion, under  a  penalty  of  a  fine  of  fifteen  pounds  of  gold,  as 
 
 made  to  them,   Bellarm.   1.   c.  20.   de  on  account  of  the  abuses  to  which  they 
 
 Sanct.  Beat.)  led  to  certain  expressions,  have  led;    and  she  pointedly  condemns 
 
 which  require  the  explanation  of  Car-  what  she  calls  the  Romish  doctrine  of 
 
 dinal  Bellarmine,   (ibid.  c.  17.)  where  the   Invocation  of   Saints   as    "  a  fond 
 
 he  says  that  when,  for  instance, /la/ienct'  "  thing"  &c.     She  does  not  define  the 
 
 is  asked  for,  from  St.  Peter,  no  more  is  honour  due  to  the  Saints,  or  the  degree 
 
 meant  than  is  implied  in  Rom.  11.  14.  of  their  intercommunion  with  us;    in 
 
 ICor.  9.  22.    See  too  S.  Iren.   3.22.4;  this,  imitating  the  Primitive  Church. 
 
 5.  19.  1.     The  English  Church  has  re-  '  See  note  h,  page  203. 
 moved  such  addresses  from  her  services 
 
i.ooK  XIX.]  ECCLESIASTICAL  HISTORY.  205 
 
 wcW  u.s   tlu'ir   officcr.s,  unless   they  informed  a<^ainst  them.  a.  l).  oOi. 
 The  other  law  is  dated  from  Concordia',  11th  May  A.D,  391,  ['  near  a- 
 and  addressed  to  Flavian,  the  Pnotorian  Pnefect  of  lilyrienm  Haliliraml.] 
 and    Italy".     This  is  aj^ainst   apostates,  who  profaned  their « n.id.  ifi. 
 IJajjtism  l)y  beeomin<i;  Pafjans  ;  it  declares  that  their  testimcmy  ,}[;  Apnsf".*' 
 is  null,  that  they  may  neither  make  wills  nor  inherit  by  will;  j^.f^'' g'','|| 
 and  so  pronounces  them  infamons,  and,  to  nse  the  Latin  word,  •"!)•  n- 
 intestable.     It  (lei)ri\ cs  them  of  any  dignity  which  they  mii^ht 
 have  either  by  l)irth  inherited  or  might  since  have  been  con- 
 ferred on  them  ;    it  deprives  them,  moreover,  of  all  h()i)e  of 
 restoration,  however  they  may  shew  their  i)enitencc. 
 
 On  the  departure  of  Theodosius,  Valentinian,  who  was  bnt 
 twenty  years  of  ajj:e,  found  himself  too  weak  to  withstand  the 
 power  of  the  Pagans.  There  were  still  many  in  the  Senate, 
 and  among  the  rest  the  famous  Symmachus,  Consul  of  this 
 year,  A.D.  391.  The  most  influential  of  all  was  the  Count 
 Arbogastes.  He  was  by  nation  a  Frank,  warm-hearted,  a 
 great  general,  unselfish,  but  ambitious,  daring,  fierce.  The 
 Emperor  Gratian  had  emjjloyed  him  with  Bauto ;  he  had 
 become  the  Master-General  of  the  forces  of  Valentinian. 
 He  had  been  foremost  in  the  defeat  of  Maximus,  whose 
 son  Victor  he  had  slain,  and  he  effected  peace  with  the 
 Franks,  in  the  year  389.  Since  that  time  he  had  been 
 all-powerful  with  Valentinian.  Having  the  command  of 
 the  army  he  spoke  to  him  with  the  utmost  freedom,  and 
 arranged  several  matters  even  against  his  Avill.  The  militaiy 
 ])osts  he  gave  to  the  Franks,  and  the  civil  offices  to  his  oavu 
 partisans' ;  no  officer  of  the  Coiu-t  dared  execute  the  orders  '  Suipit. 
 of  Valentinian,  without  the  approval  of  Arbogastes,  The  'Qr\']:  Tu- 
 youthful  Prince  felt  his  bondage  intolerable  :  he  wrote  con- 
 stantly to  Theodosius  complaining  of  the  contemptuous 
 bchaviom-  of  th(^  Count,  and  conjuring  him  to  hasten  to  his 
 help,  otherwise  that  he  would  himself  come  and  seek  Theo- 
 dosius. 
 
 All  men,  bnt  the  Pagans,  loved  Valentinian.  His  mother 
 Justiua  died  some  years  before  this,  and  the  wrong  impressions 
 he  had  received  from  her  had  been  effaced  by  the  instruction 
 and  example  of  Theodosius.  His  character  was  already  grave, 
 and  he  had  learned  to  master  himself.  He  was  accused  of  a 
 fondness  for  the  games  of  the  circus  and  of  spending  his  time 
 
 roll.  lil).  2. 
 c.  y. 
 
206 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.  391. 
 
 '  Philost. 
 11.  1. 
 
 S.  Ambr.de 
 Ob.  Val. 
 §  15,16,&c. 
 
 "  S.  Arnbr. 
 Ibid.  §  1(5. 
 
 »  §  37. 
 *§  18- 
 
 '§21. 
 
 XXXIII. 
 
 Death  of 
 Valenti- 
 nian.Euge- 
 nius,  Em- 
 peror. 
 «  Ep.  67. 
 §5. 
 
 in  combats  of  wild  beasts'.  He  corrected  tliis  failing  so  well_, 
 that  he  put  an  end  to  these  shows^  even  on  the  usual  anni- 
 versaries, and  ordered  all  the  beasts  to  be  killed.  It  was 
 objected  that  he  ate  too  early;  he  practised  frequent  fasting, 
 without  ceasing,  however,  to  preside  at  his  table,  and  en- 
 tertaining with  the  due  coiu'tesy  his  Counts.  While  he  was 
 yet  unmarried,  he  heard  that  at  E,ome  there  was  an  actress, 
 by  whose  beauty  the  young  nobility  were  all  desperately  en- 
 amoured ;  he  gave  orders  that  she  should  come  to  his  Court, 
 His  envoy  suffered  himself  to  be  bribed,  and  returned  without 
 effecting  the  object  of  his  mission.  Valentinian  was  not  to 
 be  thus  treated,  and  sent  another ;  but  when  the  actress  was 
 brought,  he  would  see  her  neither  in  pubhc  on  the  stage, 
 nor  in  private,  and  then,  satisfied  Adth  the  example  which 
 he  had  set,  sent  her  back. 
 
 He  carefully  attended  to  business  in  his  Consistory,  and 
 frequently  set  right  his  aged  counsellors,  who  either  hesitated 
 or  were  unduly  prepossessed  in  favour  of  any  one^  He  was 
 affectionately  attached  to  his  sisters ;  in  the  case,  however,  of 
 a  disputed  inheritance,  which  their  mother  had  left  them  and 
 which  was  claimed  as  the  property  of  an  orphan,  he  referred 
 the  matter  to  the  public  judge,  and  privately  persuaded  his 
 sisters  to  give  up  their  pretensions^.  AA^ien  some  noble  and 
 wealthy  persons  were  accused  of  crimes  of  state,  he  at  first 
 put  oft'  the  trial*  till  after  the  holy  season'",  and  then,  after  the 
 indictment  had  been  read,  pronounced  the  accusation  a 
 calumny,  and  ordered  that  the  accused  should  have  full 
 liberty  for  his  defence,  till  sentence  had  been  passed  by 
 the  Prefect.  Thus,  under  his  reign,  such  accusations  ceased 
 to  be  dreaded.  Though  he  found  the  exchequer  empty,  he 
 would  allow  no  fresh  burdens  to  be  laid  on  the  provinces  \ 
 '^  If  they  cannot  support  their  old  burdens,"  said  he,  "  how 
 "  will  thc}^  endure  greater  ? "  Such  was  Valentinian,  be- 
 loved by  the  Ilomans,  respected  by  the  Barbarians. 
 
 He  was  in  GauP  when  the  Roman  Senate  sent  to  him  a 
 deputation  to  demand  once  more  the  restoration  of  those 
 
 ■"  Probably  Holy  Week.  (Cf.  S.  Ambr. 
 Ep.  20.  §  6.  Supra,  bk.  18.  ch.  41. 
 p.  91.)  Valentinian' s  piety  was  the 
 more  remarkable  because  both  Valen- 
 tinian 1.  (Col.  Th.  9.  tit.  38.  S.  A.D. 
 
 3G7)  and  himself  (Ibid.  G.  A.D.  381  ; 
 7.  A.D.  384  ;  8.  A.D.  385)  had  denied 
 this  indulgence  to  persons  accused  of 
 treason. 
 
nooK  XIX.]  ECCLF.SIASTICAK   IIISTORV.  207 
 
 l)ri\  ili'gcs  of  Avliicli   liis   l)r()tlicr   (Jrutiau   liiul   (lci)rivc'<l   the  a.  D.  am. 
 Pa^iiu    temples'.     The    solicitations    of    the    Paj^ans,    [nay,  '  vit.  I'aul. 
 the  rcconnnendation   of   the   Christians   too,]    Avho   were   in  ^  ""' 
 liis  Consistory,  availed    nothinj:^,  he  returned  a  peremptory 
 refusal".    He  heard  about  the  same  time,  that  the  Barbarians,  '§  19. 
 on  the  side  of  Illyria,  were  threatening  the  Alps'.     He  de- '  Do  oi>. 
 termined  to  leave  Gaul,  and  ^o  to  the  help  of  Italy,  and  he 
 }:;ave  the  necessary  directions  for  his  journey  to  .Milan.      So 
 much   was  he  respected    l)y  the    Barbarians,  that   the    bare 
 report   of   his    march    induced   them   to   retire.     They   even 
 restored  the   captives,  and  excused  themselves  on  the   plea 
 tlijit  they  (lid  not  know  them  to  be  Italians\     St.  Ambrose  •  §  4. 
 had  promised  the  Pncfect  and  the  other  magistrates"  to  go  to 
 the  Emperor  and  urge  liim  to  hasten  to  the  relief  of  Italy  ; 
 but  he  desisted'*  from  his  purpose  as  soon  as  he  heard  that  ^  §  23,  24. 
 the    Emperor   was   on  his  way.      Valentinian,  while  yet  at 
 Vienne,  sent  him  a  Silentiarius",  (i.  e.  one  of  his  Chamberlains,) 
 with  a  letter,  urging  hira  to  go  to  him  without  delay,  and 
 wishing  him  to  be  surety  of  his  good  faith  to  Count  Arbogastes, 
 Avhose  respect  and  friendship  towards  St.  Ambrose  were  very 
 great '^.     To  hasten  him,  he  added  that  he  desired  to   be "  r.mi.  vit. 
 baptized  by  him,  l)efore  passing  into  Italy.    There  were  other  * 
 Prelates  in  Gaid  of  great  sanctit}',  at  whose  hands  Valentinian 
 might  have  received  baptism,  as  St.  Martin,  St.Victricius  of 
 Rouen,  and  St.  Delpliinus  of  Bordeaux,  but  he  had  especial 
 confidence   in    St.  Ambrose,  whom  he  looked   upon  as  his 
 father.     After  he  had  sent  for  him,  his  impatience  was  con- 
 tinual.    His  messenger  left  Vienne  in  the  evening,  and  on 
 the  morning  of  the  third  day  he  enquired  whether  he  had 
 returned.     This  day  was  A'alcntinian's  last.     After  he  had 
 dined  aiul  been  left  alone  by  his  attendants,  who  M-ere  gone 
 to  their  own  repast,  he  was  amusing  himself  on  the  banks  of 
 the  llhine",  within  the  precincts  of  his  palace,  when  Arl)o-  '  piuiost. 
 gastes  ordered  some  of  his  guards  to  strangle  him,  who  after-  ,'„',t.Viiies'l 
 wards  hanged  him  Mith  his  handkerchief,  that  he  might  a])pear 
 to  have  been  himself  the  author  of  his  death"*.    A'alentinian  «()ros.7..T3. 
 
 RulT.  11.31. 
 
 "  Ilonorali.  Those  who  had  discharged  tlie    Empr-ror    from    interruption.     He 
 
 ])iil)lic  office.s  and  were  in  consequence  was    often    tlie    Knipcror'.s   inessenffer. 
 
 hi  Id  in  repute.  An  oflicer  of  tlic  same  name  (Goste- 
 
 n  The  Silenlkry  attended  at  the  door  jjwr   llys)    exi>ted    in    the   ohl    Dritixli 
 
 of  the  Council  Chamber  and   secured  Court.   (Laws  of  Ilowel  Dda.  1.  1.) 
 
208  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  392.  was  killed  on  [the  Sabbath  or]  Saturday,  the  15th  of  May,  on 
 the  Eve  of  Pentecost,  under  the  Consulship  of  Uuffinus,  and 
 
 '  s.  Epiph.  of  the  Emperor  Arcadius  for  the  second  time,  A.  D.  39.2'. 
 
 §28.[ai.20.  He  was  only  twenty  years  of  age,  and  of  them  had  reigned 
 
 t.2.  p.  177.]  j-ather  more  than  sixteen. 
 
 Ai'bogastes,  unable  himself,  in  consequence  of  his  birth,  to 
 assume  the  Imperial  title,  gave  it  to  a  man  named  Eugenius. 
 He  was  a  man  of  learning,  and  after  having  taught  grammar 
 
 [^favTiypa-  and  rhetoric  had  been  made  Secretary p  to  the  Emperor^,  and 
 
 Jgfl].  sg',.'i_  gained  his   esteem  by  his  knowledge   and  eloquence.     He 
 
 niorum.]  favoured  Paganism,  and  gave  implicit  faith  to  the  predictions 
 of  wizards  and  astrologers.  Arbogastes  was  in  fact  the 
 Emperor,  and  reigned  under  the  name  of  Eugenius.  The 
 obsequies  of  Valentinian  were  performed  the   day  after  he 
 
 '  Epiph.  died,  on  the  day  of  Pentecost^,  and  his  body  was  conveyed 
 to  Milan,  to  be  buried  there.     St.  Ambrose  learned  these  sad 
 
 *  de  Ob.      tidings  on  his  journey  to  Vienne*,  and  in  consequence  re- 
 
 traced his  steps.  Theodosius  sent  directions  for  the  burial  of 
 Valentinian,  and  St.  Ambrose,  after  laying  him  in  a  tomb  of 
 porphjTy,  near  to  that  of  Gratian,  pronounced  his  funeral 
 oration.  Valentinian's  two  sisters,  Justa  and  Grata,  were 
 present.  He  had  a  third,  Galla,  the  wife  of  Theodosius ;  the 
 other  two  continued  virgins.  In  this  oration,  St.  Ambrose 
 deplores  the  death  of  Valentinian  with  the  tenderness  of  a 
 father,  and  consoles  his  sisters  for  his  never  having  received 
 Baptism ;  "  Tell  me,^^  says  he,  "  what  more  can  we  do  than 
 "  to  desire  and  to  ask  ?  Long  has  he  desired  Baptism,  and 
 "  that  he  might  receive  it  was  the  principal   cause  of  liis 
 
 *  §  52.        "  sending  for  me.     Grant  then,  O  Lord*,  to  Thy  servant 
 
 "  Valentinian  the  grace  which  he  longed  for,  which  in  the 
 "  vigour  of  health  he  asked  for.  Had  he  delayed  even  when 
 "  assailed  by  disease,  he  had  not  been  utterly  excluded  from 
 "  Thy  mercy,  for  it  would  not  have  been  the  ivill  that  failed 
 "  him  but  the  time."     And  a  little  further  on,  "  If  you  are 
 
 *"  "  The  principal  administration  of  "  rials,  the  second  to  Epistles,  the  third 
 
 "  public  aifairs  was  committed  to  the  "  to  Petitions,  and  the  fourth  to  papers 
 
 "  diligence  and  abilities  of  the  Master  "  and  orders  of  a  miscellaneous  kind. 
 
 "  of  the    Offices.     The    correspondence  "  Each    of  these  was   directed   by  an 
 
 "  between  the  prince  and  his  subjects  "  inferior  Master  of  respectable  dignity, 
 
 "  was  managed  by  the  four  Scrinia  or  "  and  the  whole  business  was  despatched 
 
 "Officers    of   tliis    jNIinister   of   State.  "by  14-8  secretaries."   Gibbon,  cli.  1 7. 
 "  The  first  was  ajjprojjriated  to  Memo- 
 
uooK  XIX.]  EC'Cl.KSIASTUAL   1 1  IS'|■()ll^  .  •20'.) 
 
 "  distressed',  bccjiiisc  the  Mysteries  hiive  not  been  sukimdy  a.  l>.  .192. 
 
 "  celebrated,  think  that,  so  far,  the  IMartjTs  ouglit  not  to  l)c  '  §  53. 
 
 "  crowned,  if  they  sufter  while  only  Cateclmnicns.     If  tlicy 
 
 "  are  washed  by  their  blood,  this  prince  has  been  washed  by 
 
 "  his  piety."     He  then  prays  that  this  prince  may  not  be 
 
 severed  from  his  fiither  Valentinian  and  his  brother  Ciratian, 
 
 and  then  adds,  "Give  me  the  Holy  Mysteries'^,  let  ns  pray  [^DaUma. 
 
 "  for  his  rest  with  pions  atlcction  ;  ^i\c  the  Heavenly  Sacra-  "!,„",■",„  „l,g. 
 
 "  meuts,  let  us  follow  his  soul  with  our  oblations."     From ''"'■'"  S^**-^ 
 
 this  it  is  obvious  that  he  pronounced  this  oration  before  the 
 
 celebration  of  the  Holy  Sacrifice,  as  it  is  still  customary  on 
 
 like  occasions.     He  promises  to  offer  it  all  his  life  for  the 
 
 two  brothers  Gratian  and  Yalentinian\  '§78-80. 
 
 Theodosins  was  already  informed  of  the  death  of  Valentinian,    xxxi  v. 
 when  he  received  an  embassy  from  Eugcnius,  proffering  peace,  us  priparus 
 if  he  would  acknowledge  him  as  his  colleague*.    Nothing  was  ['^,"''4  ,^ 
 said  of  Arbogastes,  and  no  letters  were  received  from  him  ;  ^^O  !'•  "''• 
 only  some  Bishops'^,  who  formed  part  of  the  embassy,  bore  ^Ruii.11.31. 
 witness  that  he  Avas  innocent  of  the  death  of  Valentinian. 
 Theodosius,  after  keeping  the  ambassadors  of  Eugeuius  for 
 some   time,  dismissed   them  with   presents  and  fair  Mords, 
 hut  on  their  dc])arture  made  active  preparations  for  war ;    he 
 felt  that  there  could  be  neither  honom*  nor  security  in  treating 
 with  traitors  and  leaving  unpunished  the  death  of  the  young 
 prince,  his  brother-in-law.     Duriug  these  preparations   oc- 
 curred several  acts  of  religion.     Theodosius  sent  Eutropius, 
 eunuch  of  his  pahace  and  a  confidential  person,  to  bring,  if 
 possible,  the  famous  Anchonte,   St.  John  of  Egypt,  to  his 
 Coiu't,  or,  at  least,  to  consult  him  about  the  war,  and  learn 
 whether  Theodosius    ought   to   march   against  Engenius  or 
 await  his  attack".     So  useful  had  the  Emperor  found  it  to "  vid.supr. 
 consult  this  holy  man  in  the  war  against  ^laxinuis,  that  he  *^'' 
 placed  the  fullest  reliance  in  him. 
 
 Ever  since  his  return  to  the  East,  Theodosius  had,  as  at 
 the  ])eginuing  of  his  reign,  devoted  himself  to  tlie  re- 
 storation of  the  churches  to  the  Catholics',  and  to  the  removal  'Rufl'.ii.M). 
 of  whatever  obstacles  there  were  to  the  preaching  of  the  truth, 
 while,  at  the  same  time,  he  abstained  from  punishing  with 
 severity  pjxst  oflcnccs.  To  the  Bishops  lie  was  easy  of  access, 
 admitted    them    to    familiar    intercourse,    anticipated    their 
 
 1' 
 
210  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  392.  requests^  and  was  extremely  liberal  in  his  offerings  for  the 
 erection  or  decoration  of  churches.  To  prevent,  however, 
 abusing  the  reverence  due  to  rehgion,  he  passed  a  law,  on 
 
 ['aid.Mart.  the  fifth  of  March'   A.D.  392,  forbidding  the  iudges  to  use 
 
 ?.  e.  13th  ^     .  '  to  J       o 
 
 March.]      as  a  plea,  that  a  culprit  had  been  snatched  from  them  by  the 
 
 *  Cod.  Th.  Clergy^ :  and  another,  on  the  eighteenth  of  October  in  the  same 
 
 9.  tit.  40. 16.  .    . 
 
 de  Poenis.  year,  requiring  that  debtors  who  to  avoid  pajonent,  had 
 taken  Sanctuary  in  the  Churches  should  be  drawn  thence, 
 3  Ibid.  tit.  unless  the  Bishops  undertook  to  pay  for  them^,  which  we  find 
 qui  ad  ec-  St.  Augustiiic  doing  after  he  had  been  made  Bishop*.  In  this 
 ^Ep  268  same  year,  on  the  eighth  of  November,  Theodosius  passed  a 
 (ai.  215.)  law  against  the  Pagans,  forbidding  any  person,  in  any  place 
 whatsoever,  to  sacrifice  to  idols,  to  ofi'er  wine  or  incense  to 
 the  gods  or  genius  of  the  household,  or  to  light  lamps,  or 
 hang  up  garlands  in  honour  of  them.  The  sacrifice  of 
 animals  or  inspection  of  their  entrails  was  made  high 
 treason.  To  honour  idols  by  offering  them  incense,  decking 
 trees  with  fillets,  or  raising  altars  of  turf,  forfeited  the  house 
 or  land,  in  which  the  superstition  had  been  practised,  to  the 
 exchequer.  The  penalty  for  sacrificing  in  a  public  temple  or 
 on  another  man's  property  was  five-and-twenty  pounds  of 
 gold,  and  if  in  the  latter  case,  the  proprietor  were  an  accom- 
 plice, he  was  to  pay  the  same  fine.  If  those,  whose  duty  it 
 was  to  expose  the  transgressions  of  this  law,  failed  to  impeach 
 the  guilty,  they  too  were  liable  to  punishment;  and  the 
 magistrates  who  refused  to  proceed  on  such  impeachment 
 were,  with  their  officers  also,  sentenced  to  a  fine  of  thirty 
 
 *  Cod.  Th.  pounds  of  gokP.  This  law  is  addressed  to  Euffinus,  the 
 12!  de  Pa-  Prsetorian  Prsefect  of  the  East,  and  Consul  this  year,  who  is 
 ^^"*  thought  to  have  had  considerable  share  in  its  enactment,  and 
 
 hence  the  hatred  in  which  the  Pagans  held  him,  as  is  ap- 
 parent from  Zosimus  and  Claudian. 
 
 Some  months  before,  on  the  fifteenth  of  June,  in  this  year, 
 A.  D.  392,  Theodosius  sentenced  every  heretic,  who  had 
 either  given  or  received  ordination,  to  a  fine  of  ten  pounds  of 
 gold,  and  declared,  at  the  same  time,  the  place  in  which  it  had 
 been  performed  confiscate.  If  it  had  been  done  Avithout  the 
 proprietor's  knowledge,  the  tenant,  if  a  freeman,  paid  the  fine 
 of  ten  pounds ;  if  a  freed  man  only,  or  a  pauper,  he  was 
 '■  Cod.  Th.   bastinadoed  and  transported''.     About  a  month  after,  there 
 
 16.tit.5.21.  ^  ' 
 
 de  Hseret. 
 
HOOK  XIX.]  ECCLESIASTICAL  UISTOUV.  211 
 
 was  a  law'  addressed  to  Potaniius,  Pncfeet  of  Kjrypt,  on  the  A.  I).  a«»2. 
 18th  of  August  [July],  scntcnciii«;  to  bauishmcut",  all  who  J  li>'<'-«it-«- 
 should  disturb  the  people  by  disputing  aboiit  the  Catholic  f|ui  super 
 
 Faith  in  violation  of  two*!  other   laMs  which    ]ir()hi1)ited  it,  [»,'iepor. 
 [passed  A.D.  38G  and  388 '.]  •='''•')..  .  o 
 
 Ll  -I  ^11)1(1.11.1.2. 
 
 The  heretics  brouglit  ruin  upon  themselves  by  their  divisions,    xxxv. 
 Dorotheus  and  ^Tarinus,  both  Arian  Bishops  at  Constant  i-  ;„,',o'n,t"ti,e 
 nople,  held  separate  assemblies'.     They  had  quarrelled  upon  I'/T' ^"' 
 the  question,  wliether  God  coidd  be  called  Fatlier,  ])efore  the  ^h-  la. 
 existence  of  the  Son\     The  party  of  Marinns,  [who  main- » S(){>r..5.2.3. 
 taincd  the  aflirmative,]    on  being  joined  l)y  the  (loths  and '*^"^"  ^'  ''^' 
 their  Bishop  Seliuas,  the  successor  of  Ulphilas%  received  tlie 
 name  of  Goths.     They  Avere  called  also  Psatfn/rians'',  from  a "  Thcoci. 
 man  named  Theoctistu.s,  a  cake-seller".     These  were  again  .| '.i.' 
 divided  by  Agapius,  who  was  made  by  Marinus  Bishop  of  rouoiijs'?" 
 Ephesus,  and  formed  a  new  sect  called  Curtians  from  a  man 
 named  Curtius,  from  whom,  because  he  was  a  little  huni})- 
 baeked  man  and  like  enough  a  monkey^,  they  were  called  ["  I'iiiif- 
 Pithecians.     ]\Iany  of  the  Arian  ecclesiastics,  disgusted  with 
 these   divisions,  returned  to  the   Church.     The  Eunomians 
 too  split  on  verbal  questions,  one  party  following  Theophro- 
 nius°,  who  had  studied  Aristotle's  Logic  [partially  and  super- "  .Socr.5.24. 
 ficially,  under  Eunomius],  and  the  other  following  Eutychius. 
 Both  perverted  tlic  form  of  Baptism ;   Wxcy  baptized  not  into 
 the  Name  of  the  Holy  Trinity  but  into  the  Death  of  CHRIST^ 
 There   was    a   schism    too    among    the    Macedonians,   some 
 followed  the   Priest   Eutropius,  others   Cai'terius,  who  held 
 separate  assemblies. 
 
 The  Novatians  also  were  divided'.     A  Jew  named  Sab- '  So(<r..'i.2i. 
 batius  had  become  a  Christian  of  their  sect,  and  was  ordained 
 Priest  by  Martian,  their  Bishop,  at  that  time,  at  Constantinople. 
 
 Soz.  7.  18. 
 
 *»  The  Law,  dated  A.D.  386.  (Supra.  "but   ouc    immersion    made   into   the 
 
 bk.  18.  ch.  43.)  is  the  Law  of  Valen-  "  death  of  the  Lord,  let  him  be  deposed, 
 
 tinian    the    Younger   and    his    mother  "  For  the  Lonn  said  not  '  Baptize  into 
 
 Justina,    forbidding    tlie    Catholics    to  "'my  death,"  but,  'Go,  teach  all  na- 
 
 disturb  the  Arians.  "  '  tions,  baptizing  them  in  the   name 
 
 '   Uljihilas  was  the  instrument  of  the  "  '  of  the  Fatiiek  and  of  the  Son  and 
 
 Conversion  of  the  Visigoths.     To  him  "  '  of  the  IIoi.v   Ghost.'      Ve,  there- 
 
 also  they  were  indebted  for  an  alpliabet  "  fore,    ()    Hishoj)s,   b.nj)tize    into    the 
 
 and  a  translation  of  the  Bible.  Gicselcr,  "  Fatiieu  and  Son  and  Holy  (Jiiost 
 
 vol.  1.  §  Iflfi.  "  according   to   the    Loro's    intention 
 
 •  See  Apostol.  Can.  49.  (50  or  42.)  "  and  our  order  in  the  SriiiiT."     See 
 
 "  If  any  Bishop  or  Presbyter  perform  Hooker,  Keel.  1V>1.  bk.  4.  cii.  12.  §  3. 
 "  not  three  immersions  of  one  initiation 
 
 p  2 
 
212  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  392.  Sabbatius'    mode    of  life    was    disciplined    and    severe^    but 
 lie   retained   some   lingering   attachment   to    Judaism^  and 
 aspired  to  the  Episcopate.     He  began  to  hold  assemblies 
 under  various  pretences.      Martian  repented  of  having  or- 
 dained him  and  was  often  heard  to  say,  "  It  had  been  better 
 "  for  me  to  have  laid  my  hands  on  thorns,  than  on  that 
 "  man's  head."     At  last  he  held  a  Council  of  the  Bishops 
 of  his  sect  at  Sangarus,  a  trading  town,  near  HelenopoHs  in 
 Bithynia.     Sabbatius  was  sent  for  and  questioned  about  the 
 cause  of  his  discontent.     He  answered  that  the  decree  of  the 
 t'  Qu-        Council  of  Parus'  concerning  Easter,  was  neglected^    Parus' 
 was  a  village  in  Pluygia,  where  some  Novatian  Bishops  had 
 assembled    in   the    reign    of  Valens,    and   had    decreed,   to 
 distinguish  themselves  more  from  the   Catholics,   that  the 
 calculation  of  the  Jews  should  be  followed  in  the  celebration 
 of  Easter,  only  \^itll  the  exception,  tliat  it  should  always  be 
 kejjt  on  Sunday.     The  Cotmcil  of  Sangarus,  to  deprive  Sab- 
 batius of  his    pretence,  decreed  that   each  might  celebrate 
 Easter,  on  whatever  day  he  thought  best,  provided  he  did  not 
 separate  from  the  communion  of  the  rest.     This  decree  was 
 contrary  both  to  the  decree  of  Nicsea"  and  then-  own  prin- 
 ciples, since  their  plea  for  separating  from  the  Church,  was 
 the  preservation  of  discij)line. 
 XXXVI.        The  Aerians  also,  though  they  held  no  pecuhar  opinions 
 theAferians.  [^^  distinct  from  the  Arian]  touching  the  Holy  Trinity,  may 
 be  reckoned  among  the  branches  of  Arianism.     Their  leader 
 [  ^  (Tvffxo-    "^^'^s  Aerius,  a  friend^  of  Eustathius  of  Sebaste,  with  Avhom 
 abou?A.D  ^^^  ^^^  ^^^  ^^^  ascetic  lifel     He  aspired  to  the  Episcopate 
 S60.']  and  was  stung  with  envy  at  the  elevation  of  Eustathius  to 
 
 iiajr.  75.     that  dignity  before  himself.     Eustathius  did  all  he  could  to 
 pacify  him ;  he  ordained  him  Priest,  committed  to  his  care  his 
 [^TTTcoxo-    hospitaP,  and,  as  he  still  murmm-ed,  expostulated  Avitli  him, 
 
 rpo(pilov.  ] 
 
 t  "  The  Aelians  in  Phrygia  held  a  lerius  (Not.  ad  cap.  59.  Johan.  Damasc. 
 
 "  Synod  in  the  village  of  Puza  (Qu.  de  Haeres.  Vid.   Eccles.  Grsec.  Monu- 
 
 "  Pazus.  Socr.  5.  21.)  and  decreed  that  ment.)    substitutes    "  Novatians"    for 
 
 "  the    Passover    sliould    be    celebrated  Aetians,  from   Soc.  4.   28.   Soz.  C.  24. 
 
 "  according  to   the  .Jewish   reckoning.  The   date  of  th.e  Synod  was  probably 
 
 "  On  the  strength  of  this  decree,  Sab-  A.  D.  375. 
 
 "  batiu.s  led  astray  many  of  the  inhabit-  u   The  determination  of  the  Festival 
 
 "  ants  of  Constantinople  who  to  this  day  of   Easter    does   not  occur  among  the 
 
 "are  called  Sabbatians."     Ex  Libell.  Canons  of  Nicaea  as  they  are  come  down 
 
 Synod,    (vid.   Mans.  3.   p.  451.  ct  ap.  to  us,  but  see  Bingham,  bk.  20.  ch.  5. 
 
 Fabric.   Bibl.   Grtec.  torn.    11.  p.   185.  §  3.  and  Gieseler,  vol.  1.  §§  52,  57. 
 §  G8.)  drawni  up  circ.  A.D.  860.    Cote- 
 
HOOK  XIX.]  KCCLESIASTICAL  UlSTOUV.  213 
 
 caressed  him  untl  menaeed   liiin   by  turns,  but  all   in  \aiii.  a.  I).  o!)j. 
 He  quitted  the  hospital,  and  was  followed  by  a  multitude  of 
 men  and  women.     Denied  entrace  into  the  churches,  towns, 
 and  villages,  they  assembled  in  woods,  caves,  and  in  the  open 
 fields,   and   might    sometimes    be   seen  covered  with   snow. 
 Aerius  was  linng  at  the  time  St.  Epiplianius  wrote  his  Treatise 
 on  Heresies',  but  his  sect  is  spoken  of  by  St.  Augustine,  in  ['A.  D. 
 his  work  on  the  same  subject,  sis  still  existing,  A.  D.  428*.  » n^r  §53. 
 Aerius  held  all  the  errors  of  Arius,  with  the  addition  of  PJ't"'  **'  ''" 
 others,    Avhich    may    be    reduced    to    three    principal    ones : 
 1.  That    there    is    no    difference    between    a    liishop   and  a 
 Priest ;   2.  That  it  is  useless  to  pray  for  the  dead ;   3.  That 
 it  is  useless  to  fast  or  to  obscr^■e  the  festivals,  even  Easter,  as 
 though  to  do  so  were  to  return  to  Judaism.     St.  Epiphanius 
 speaks  of  his  heresy  as  of  something  absurd  to  madness'.    He  [^  fxavuoSijs 
 refutes  him  mainlv  bv  the  tradition  and  consent  of  all  the  ""'^^'"' 
 Cluirches''.  "  The  order  of  the  Episcopate  bcgetteth  Fathers  to  (TTdataisav- 
 "  the  Church;  the  order  of  Priesthood  cannot  beget  Fathers,  '"^""'''  ' 
 "  but  l)y  the  lavcr  of  Regeneration  it  begctteth  children  to  the 
 "  Church,"  the  former,  namely,  by  Ordination,  the  latter,  by 
 Baptism.    "  The  Priest  has  not  received  the  right  and  appoint- 
 "  ment  to  lay  on  hands\"    The  Acrians  perverted  the  sense  of  ['  xfpoSt- 
 certain  passages,  in  which  St.  Paul  seems  to  use  inditterentlv,  '^'°''  '^"" 
 the  names  of  Bishop  and  Priest.     St.  Epiphanius  replied, 'f^*- 1 
 that  while  the  Church  A^as  3'et  in  its  infancy,  the  Ajjostles 
 established  sometimes.  Bishops  and  Deacons,  without  Priests, 
 sometimes  Priests  and  Deacons,  without  Bishops,  according 
 to  the  condition  of  the  place  and  tlie  fitness  of  the  persons. 
 
 In  Africa,  St.  Augustine  persevered  in  his  resistance  to  the  xxxvij. 
 Heretics,  and  more  particuhu'ly,  tlie  ^Manichees,  who  contri-  st!  Augus- 
 buted  to  their  own  ruin  by  their  divisions.  On  the  return  of  ''"•■'• 
 St.  Augustine  and  Alypius  to  Africa,  they  were  received  into 
 the  house  of  Innoccntius,  who  had  been  an  advocate*  in  the  ["oxadvo- 
 tribunal  of  the  Vicar  of  the  Praefecturcy.  His  household,  as  rja^pra.!''' 
 well  as  himself,  Avas  most  religious".     He  had  long  been  ['^'''"'"f^'l 
 
 _    .  OB  L)».-Civ.2'2. 
 
 under  the   care  of  the   physicians  for  a  number  of  ulcers,  <•.  f.  §  3. 
 and  had  submitted  to  a  painful  operation,  in  w  liicli   one  part  p.^Goa.'] 
 
 '  "  The  liciesy  of  Aerius  was  often       has  always  condemned  it. 
 "  eliargcd     upon     the     Protestants."  >   See  bk.  18.  ch.  10.  note  s. 
 
 Gicseler,  vol.    1.  §  101.     The  Church 
 
214  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  3f)2.  had  been  left  untouclied.  Notwithstanding,  external  reme- 
 dies only  were  now  resorted  to,  till  an  eminent  physician  of 
 Alexandria  declared  a  repetition  of  the  operation  absolutely 
 necessary. 
 
 The  sick  man  dreaded  it,  and  felt  sure  of  sinking  under  it; 
 his  whole  family  was  thrown  into  the  utmost  affliction.  He 
 was  visited  daily  by  holy  persons,  Saturninus,  Bishop  of  Uzala, 
 Gelosus  a  Priest,  and  the  Deacons  of  the  Church  of  Carthage, 
 and  among  the  rest,  by  Aurelius,  who  became  afterwards  its 
 ['  See  be-  Bishop^  The  evening  before  he  was  to  submit  to  the  opera- 
 '  "  tion  he  implored  them  to  come  the  next  day,  to  be  present  at 
 his  death.  They  consoled  him,  and  exhorted  him  to  trust  in 
 God  and  be  resigned  to  His  will.  They  then  falling,  as  was 
 usual,  on  their  knees,  and  bending  to  the  ground,  began  to 
 pray.  Innocentius  violently  threw  himself  prostrate,  and 
 prayed  with  such  tears  and  sobs,  with  such  extraordinary 
 efforts,  that  he  seemed  ready  to  expire.  They  then  rose,  and 
 having  received  the  Bishop's  blessing,  departed.  The  next 
 day  they  returned.  The  physicians  came,  placed  the  sick 
 man  on  his  bed,  took  off  the  bandages  and  laid  open  the 
 diseased  part.  With  his  instruments  in  his  hands  the 
 surgeon  looked  for  the  place  to  make  the  incision.  He 
 examined  with  his  eyes,  and  his  hands ;  he  found  the  Avound 
 healed  and  the  evil  perfectly  cured.  St.  Augustine  himself 
 was  present,  and  relates  this  as  one  of  the  most  remark- 
 able miracles  of  his  time,  to  prove  that  they  had  not  entirely 
 ceased  in  the  Church. 
 
 On  St.  Augustine's  retuini  to  Africa,  he  retired  with  certain 
 of  his  friends,  who  served  God,  like  himself,  to  his  own  house 
 "  Fossid.     in  the  country^.    There  he  continued  three  years,  weaned  from 
 m.  ad  fin"  ^^^  secular  cares,  living  to   God,  in  fastings,  prayers,  and 
 p.  259.]       good  works,  meditating  in   His    Law   day   and    night,  and 
 instructing   others  in  those  things  which  God  revealed  to 
 =*  Ibid.        bim  in  meditation  or  in  prayer^.     In  order  to  confute  the 
 Manichees  more  openly  and  in  a  way  more  easily  under- 
 stood than  he  had  hitherto  done,  he  wrote  at  this  time  his 
 'Retract.  1.  two  books  On  Geiiesis,  against  them\     In  them,  he  begins 
 
 c    10 
 
 to  refute  tlieii-  calimmies  against  the  Old  Testament  by 
 answering  their  objections  against  the  opening  of  Ge- 
 nesis.    He  finishes  with  the   expulsion  of  Adam  from   the 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  215 
 
 oartlily  paradise.      At  tlic  suinc  tiiiic  lie  wrote  his   book  on  A.  I).  39-2. 
 The  Master\  Mliicli  is  a  dialogiu;  with  his  son  A(h'0(hitiis,  in  [•  lom.  i. 
 wliicli   lie   examines   niinntcly  into   the   use   of  speeeh,   and  '"'  "^^ 
 ])roves  tliat  we  liavc  no  otlicr  Master  to  teacli  us  but  eternal 
 Truth,  w  hicli  is,  Christ*.    St.  Augustine  calls  (Jou  to  witness  » Retract,  i. 
 in  Ids  Confessions,  that  he  has  jiserihed  to  his  son  no  thoughts  ^' 
 but  such  as  really  occurred  to  him,  though  he  Mas  only  six- 
 teen years  old,  and  he  says  that  he  has  seen  still  more  ex- 
 traordinary proofs  of  his  genius,  such  as  even  terrified  him. 
 Soon  after  his  son  died\     Tiie  last  work  which  he  composed  '  Cuiife.ss.9. 
 during  his  retreat  was  his  book   On   True  Relic/ion,  where,  ^' 
 after   proving   that    it    is    found   neither   in    Paganism    nor 
 among    sects,  apart  from  the  Catholic  Church,  he  explains 
 the  history  of  God's  dealings  for  the  salvation  of  mankind, 
 and  refutes  the  INIanichfean  doctrine  of  two  eternal  principles. 
 He  speaks  of  the  two  ways  by  which  God  leads  men,  Authority 
 and  Reason;  of  the  three  main  vices,  Avhich  nnist  be  avoided  in 
 order  to  rise  to  God,  the  love  of  pleasure,  pride,  and  curiosity ; 
 and  concludes  that  true  Religion  consists  in  adoring  One 
 only  God,   Father,    Son,   and  Holy  Ghost.      This  work, 
 both  for  thoughts  and  style,  is  among  the  most  excellent 
 of  St.  Augustine. 
 
 "Whilst  he  was  thus  occupied  in  his  retreat,  near  Thagaste,  xxxviii. 
 there  was  an  Imperial  agent ^  at  Hippo,  a  sea-coast  towTi  in  tintM.rdaiii- 
 the  neighbourhood,  who  was  already  among  his  friends'  and  is^'n^i^^^^ 
 was  desirous  of  hearing  the  Avord  of  God  from  his  mouths    He  §  ^-  ['f'"\5- 
 
 ,  .      .  P-   1380.] 
 
 was  already  a  Christian,  but  St.  Augustine  wished  to  win  him  *Possid.c.3. 
 
 Avholly  to  God,  that  he  might  live  with  him  in  his  monastery. 
 
 The  desire  of  this  man's  salvation  then  brought  him  to  Hippo, 
 
 but  he  did  not  at  that  time  succeed  in  persuading  him  to  a  life 
 
 of  seclusion.    A^alerius  av.is  now  Bishop  of  Hippo.    One  daj'  he 
 
 was  speaking  to  the  people  of  the  necessity  of  ordaining  a 
 
 Priest  for  his  Church.     St.  Augustine  was  present,  and,  to 
 
 ''    "  The    perpetual    intercourse   be-  "  Offices,  to    announce   the   names   of 
 
 "  twcen   tlie  Court  and   the  provinces  "  the  annual  consuls  and  the  edicts  or 
 
 "  was  facilitated  by  the  construction  of  "  victories    of   the    Emperors.       They 
 
 "  roads   and   the    institution    of  posts.  "  insensibly  assumed  the  license  of  re- 
 
 "  But  these    beneficial   establishments  "  porting  wliatevcr  they  could  observe 
 
 "were    accidentally  connected  with  a  "  of  the  conduct  either  of  magistrates  or 
 
 "  pernicious     and     intolerable    abuse.  "  of  jjrivnte  citizens ;    and  were  soon 
 
 "  Two  or  three  hundred  af^ciils  or  mes-  "  considered  as  the  eyes  of  the  monarch 
 
 "  scngcrs    were    employed,    under    the  "  and  the  scourge  of  the  people.''  Gib- 
 
 "  jurisdiction    of    the    Master   of    the  bon.  eh.  17. 
 
216  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  3<.)-2.  his  surprise  was  by  some  vvlio  knew  his  \artue  and  learning 
 suddenly  seized  and  presented  to  the  Bishop  for  Ordination. 
 His  fear  of  being  forcibly  raised  to  the  Episcopate  had  led 
 him  studiously  to  avoid  any  Chvirches  which  stood  in  need  of 
 a  Bishop.  All  were  now  unanimous  in  their  earnest  accla- 
 mations, and  besought  Valerius  to  ordain  him  Priest.    When 
 
 ['  Ep.  21.  St.  Augustine  burst  into  tears,  some  of  the  bystanders'  sup- 
 posed that  he  felt  disappointed  that  he  Avas  to  be  made  Priest 
 only,  and  said  to  console  him,  that  he  was  indeed  Avorthy  of 
 a  higher  office,  but  still  that  the  dignity  of  the  Priesthood 
 was  not  far  inferior  to  that  of  the  Episcopate.  He,  however, 
 was  contemplating  the  perils  Avhich  awaited  him  in  the 
 government  of  the  Church,  in  which  the  Priests  then  had  a 
 considerable  share.  At  last  the  people  were  satisfied,  and 
 St.  Augustine  was  ordained  priest  about  the  beginning  of 
 A.D.  39L 
 
 His  love  of  seclusion  continued  and  he  ^odshed  to  lead  the 
 *  same  monastic  life  at   Hijipo   as  he  had  hitherto   done  at 
 
 "  Possid.     Thagaste^.    Valerius,  knowing  his  design,  gave  him  a  garden 
 
 c    5    Scrni 
 
 355.  ubi      belonging  to  the  Chm'ch,  where  he  began  to  collect  around 
 supr-  two.  some  of  God's  servants,  poor  like  himself.     He  had  sold 
 
 his  inheritance  and  distributed  to  the  poor ;  he  brought 
 nothing  with  him  to  Hippo,  but  the  garments  in  which  he 
 was  clad.  They  all  lived,  apparently,  of  the  work  of  their  own 
 3  Acts  4.32.  hands,  and  practised  the  Apostolic  rule^,  ha^dng  all  things 
 common,  none  calling  any  thing  his  own,  but  each  receiving 
 according  to  his  need.  Valerius  thanked  God  that  He  had 
 heard  the  prayers  he  had  offered  for  a  man,  who,  by  edifpng 
 the  Church  by  his  instructions,  might  compensate  for  his 
 own  inability ;  for  being  a  Greek  by  bii'th,  he  had  not  suffi- 
 cient acquaintance  with  Latin  either  for  speaking  or  reading. 
 Contrary  then  to  the  custom  of  the  African  Church,  in  which 
 Bishops  alone  used  to  preach,  he  authorized  St.  Augustine  to 
 explain  the  Gospel  in  his  presence.  Some  Bishops  objected 
 to  this,  but  Valerius,  who  knew  that  he  was  only  following 
 the  example  of  the  Eastern  Churches  and  consulting  for  the 
 good' of  his  own,  did  not  attend  to  them. 
 
 St.  Augustine  did  not  at  once  yield  to  the  wishes  of  his 
 *  Ep.  21.  Bishop.  He  petitioned  for  more  time  to  study  in  a  letter^, 
 [torn.  2.      in  which  he  writes  as  follows;    "  Before  all  things  I  would 
 
 p.  25.] 
 
HOOK  xix]  ECCLESIASTICAL  HISTORY.  '_M7 
 
 "  hey;  voii  to  considri-,  tliat  there  is  nothing,  especially  at  this  A.  1).  'Mi-2. 
 
 "  time,  more  easy  or  more  conitbrtublc  thjui  the  olliee  oi'  u 
 
 "  IJishop,  Priest,  or  Deacon,  if  it  be  disci iarj:;e(l  merely  l)ro- 
 
 "  tessionalh'  and  in  compliance  with  people's  hnmours  ;    no-  ['  jHTfuiu-- 
 
 "  thing  in  the  sight  of  Goi)  more  wretched,  more  miserable, 
 
 "  more  worthy  of  His  condemnation.     On  th(^  other  hand, 
 
 "  nothing  is  more  dillienlt,  more  piiinful^  more   dangerons, 
 
 "  than  these  otlices,  nothing  more  blessed  in  the  sight  of 
 
 "  God,  if  they  be  discharged  as  He  wonld  have  them.     ^ly 
 
 "  youth  was  spent  in  ignorance  of  these  tilings ;    as  soon  as 
 
 "  I  was  beginning  to  learn  them,  lo!   I  am  by  constraint 
 
 "  placed,  even  in  the  second  place*.     I  think  that  Goo  has  •  §  i. 
 
 "  willed  to  punish  mc  for   daring  to  reprove  the  faults  of 
 
 "  others  ;    I  have  since  felt  my  rashness.     If  I  have  learned 
 
 "  my  failing  only  to  be  barred  from  supplying  it,  do  you  bid 
 
 "  me  perish,  O  my  fixther  ?     AVhere  is  your  love  for  me  and 
 
 "for  the   Chm-chV"     He   ends  Avith  petitioning   for   time, 
 
 as  till  Easter,  for  preparation  by  study  and  prayer,  not  that 
 
 he  needed  instruction  in  points  necessary  to  salvation,  for  of 
 
 these  he  allowed  he  was  not  ignorant,  but  in  the  manner  of 
 
 teaching  them,  so  as  not  to  seek  his  own  profit,  but  the  profit 
 
 of  many,  that  they  might  be  saved'.     "VMien  afterwards  he  P  i  Cor. 
 
 ■  10   33. 
 
 began  to  i)reach,  his  success  was  so  great,  that  other  Bishops 
 followed  the  example  of  Valerius  in  allowing  Priests  to 
 preach'.  Tossid.c.o. 
 
 St.  Augustine  continued  to  write  against  the  INIanichccs, 
 and  soon  after  his  Ordination,  he  composed  his  book.  On  the 
 Profit ahleness  of  Fuith'\    It  was  addressed  to  a  friend,  named  '  Ketract. 
 
 ...      1.   14. 
 
 Honoratxis,  whom  he  had  himself  formerly  misled  into  this 
 heresy,  and  whose  chief  attraction  to  it  was  the  magnificent 
 promises  of  the  ^Manichces  that  they  would  teach  nothing 
 which  was  not  evidently  drawn  from  reason,  while  they 
 ridiculed  the  Church  Catholic,  which  required  Faith  ".["  f"m.  h. 
 St.  Augustine  shews  the  profitableness  of  Faith  in  pre- 
 paring those  for  the  Mysteries  who  are  yet  unable  to  un- 
 derstand them,  and  in  particular  he  defends  the  Old 
 Testament  against  the  calumnies  of  the  INIanichees.  lie 
 defines'  a  heretic  to  be  "  a  man,  who  for  the  sake  of  some  tem- '  ;,<i  inii. 
 "  poral  good,  more  particnlarly  of  fame  or  procedcnce,  either 
 "  introduces  or  follows  false  and  noxcl  opinions."      He  shews 
 
218  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  392.  tlie  difference  betAveeii  Faith  and  bUnd  credulity';   the  ne- 
 ['  credere,  cessitv  of  human  faith  in  the  greater  part  of  the  affairs  of 
 
 opinan.J         _  ''  ,  o  i 
 
 life ;   and  the  solid  reasons  there  are  for  following  the  autho- 
 »c.  11,12,  rity  of  Christ   and  of  the   Church   Catholic^.     After  this 
 St.  Augustine  Avrote  a  book  On  the  Two  Souls,  one  good,  the 
 other  bad,  which,  according  to  the  Manichees,  existed  in  every 
 ="  Retract.  1.  man^.    The  good,  they  said,  was  a  part  of  God,  the  bad  was  of 
 the  kingdom  of  darkness.    God  did  not  make  the  latter,  which 
 was  co-eternal  with  Himself;   it  was  proper  to  flesh,  and  the 
 cause  of  all  the  evils  of  man,  as  the  good  soul  was  of  every- 
 thing good. 
 XXXIX.       There  was  at  Hippo  a  large  number  of  Manichees,  at  the 
 
 Conference 
 
 with  Fortu-  head  of  whom  was  a  Priest  of  the  sect,  named  Fortunatus. 
 day?*    ^  *  He  had  been  long  there  and  had  grown  attached  to  the  place 
 ^Possid.c.6.  from  his  success  there  in  seducing  many  of  the  people  *.    The 
 natives  of  Hippo  and  the  foreigners  residing  there,  as  weU 
 Catholics  as  Donatists,  entreated  St.  Augustine  to  enter  into 
 a  conference  with  him.     St.  Augustine  did  not  refuse,  pro- 
 Added  Fortunatus'  consent  could  be  obtained.     He  had  been 
 acquainted  with  St.  Augustine  at  Carthage,  while  still  a  Mani- 
 chee,  and  feared  to  enter  on  the  conference.  However,  through 
 the  solicitations  by  which  he  was  pressed,  especially  by  those 
 of  his  sect,  he  was  made  ashamed  of  his  backwardness.     The 
 day  and  place  were  fixed ;    a  large  concourse  of  persons,  who 
 were  curious  about  the  event,  and  a  crowd  of  other  people 
 were  assembled ;    the  disputation  was  taken  down  in  short 
 hand,  and  the  acts  have  come  down  to  us.     They  are  dated 
 the  fifth  of  the  calends  of  September  or  the  twenty-seventh 
 of  August,  under  the  consulate  of  Arcadius   and   Ruffinus, 
 A.  D.  392,  in  the  baths  of  Sossius,  a  place  chosen  as  a  pro- 
 ^ap.s.Aug.  tection  from  the  heat^.    St.  Augustine  opened  the  disputation 
 93.]  as  follows  :  "I  now  hold  that  to  be  error,  which  I  before  held 
 
 "  as  truth.  I  would  know"  of  you,  Fortunatus,  who  arc  here 
 "  present,  whether  I  judge  rightly.  Among  other  errors, 
 "  I  hold  it  to  be  a  ver}^  great  one  to  believe,  that  Almighty 
 "  God,  in  whom  is  all  om'  hope,  can  in  any  one  of  His  parts 
 "  be  violated,  defiled,  or  corrupted.  This,  I  knoAV,  your 
 "  heresy  maintains,  though  not  in  these  terms,  for  you  too 
 "  will  say  that  God  is  in\dolable  and  incorruptible.  But  you 
 "  say  that  a  certain  nation  of  darkness  revolted  against  the 
 
HOOK  XIX.]  IXCLESIASTICAL  HISTORY.  219 
 
 "kingdom   of   God,  juuI   tliat    lie,  seeing    the    ruin    which  A.D.  3<)2. 
 
 "  tlircatcncd  His  kingdom  if  nothing  opposed  this  nation  of 
 
 "  darkness,  sent  a  i)ower,  from  the  commixtnre  of  wlucli  with 
 
 "  evil   and  the   nation  of  darkness  was   ibnned  the  world. 
 
 "Hence  it  is  that  good  souls  are  here  in   liouhli-  and    in 
 
 "  serntude,  go  astray  and  become  corrupted,  so  a.s  to  have 
 
 "need  of  a  deliverer,  to  rescue  them  from. error,  mixture 
 
 "  and  servitude.     It  is  this  which  I  deem  impiety,  to  believe 
 
 "  that  Almighty  God  feared  any  nation  adverse  to  him,  or 
 
 "  that  He  was  under   the    necessity  to  precipitate   us   into 
 
 "  miseries."     Fortunatus  replied ;    "  I  know  that  once  you 
 
 "  were  one  of  us,  and  these  are  the  principal  points  of  our 
 
 "  faith  ;    but  the  question  is  now  concerning  our  mode  of 
 
 "  life   and  the  calumnious   charges  made   against  us.     Let 
 
 "  then  these  worthy  persons,  who  are  present,  hear  from 
 
 "  you  whether  these  charges  are  true  or  false.     Have  you 
 
 "  i)ecn  present  at  prayer?"    St.  Augustine  replied,  "  I  have ; 
 
 "  but   the   questions   of  Faith    and   Manners   are   distinct. 
 
 "  /  spoke  of  the  former.     If,  however,  those  who  hear  us 
 
 "  would  rather  hear  the  latter  discussed,  I  do  not  refuse." 
 
 Fortunatus  said  to  the  people,  "  I  wish,  first,  to  set  myself 
 
 "  clear  in  your  opinion,  by  the  testimony  of  a  trustworthy 
 
 "  witness."     St.  Augustine  answered ;  "  As  to  your  manners, 
 
 "  your  Elect  are  better  acquainted  with  them  than  I.     You 
 
 "  know  I  was  only  among  your  Hearers ;  so  that,  though  I 
 
 "  have  been  present  at  prayer,  Avhether  you  use  any  other  be- 
 
 "  side  what  I  heard,  God  only  and  yourselves  can  tell.    Wliere 
 
 "  I  was  present,  I  saw  nothing  to  blame.     The  only  thing 
 
 "  I  noticed  contrary  to  the  Faith,  which  1  have  since  learned,  is 
 
 "  that  you  said  yom-  prayers  facing  the  sun'.    AVhoevcr  objects  f' ccm(r.i 
 
 "  to  you  any  thing  else  touching   manners,  must   apply  to 
 
 "  your  Elect.     What  I  received  from  you  is  the  Faith  which 
 
 "  i,  this  day,  condemn.     Let  an  ansAver  be  given  to  the  pro- 
 
 "  position  which  I  have  made." 
 
 Fortunatus  rcphcd ;  "We  too  maintain  that  God  is  in- 
 "  corruptil)lo,  full  of  light,  inaccessible,  incomprehensible, 
 "  impassil)le  ;  dwelling  in  hght  eternal  and  proper  to  Him- 
 "  self  alone;  that  He  produces  of  Himself  nothing  cor- 
 "  rnptible,  nor  darkness,  nor  evil  si)irits,  nor  Satan,  and  that 
 "  notliing  can  in    His  kingdom   be  found  contrary  to  llim  ; 
 
220  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  392.  "  tliat  He  sent  a  Saviour  like  unto  Himself;  that  tlie  Word, 
 "  born  from  the  creation  of  the  world,  has  since  come  among 
 "  men,  and  has  chosen  souls  worthy  of  Himself,  sanctified 
 "  by  His  heavenly  commandments,  imbued  Avith  Faith  and 
 "  Reason,  who  are,  under  His  guidance,  to  retui'n  hence, 
 "  according  to  His  holy  promise,  to  the  kingdom  of  God." 
 St.  Augustine  asked ;  "  What  cause  precipitated  these  souls, 
 "  Avhich,  you  confess,  come  through  Christ  to  life  from  death, 
 "  into  death  ?  "  "  Tell  me,"  said  Fortunatus,  "  whether 
 "  there  is  any  thing  beside  God."  "  Nay  !  ansAver  me,"  said 
 St.  Augustine,  "  AAliat  cause  was  it,  which  precipitated  these 
 "  souls  into  death?"    As  Fortunatus  continued  to  evade  the 
 
 '  §  7.  point,  St.  Augustine  said' ;  "  We  ought  not  to  trifle  Avith 
 ^'  the  numbers  who  are  assembled,  in  passing  from  one 
 "  question  to  another.  We  both  agree  that  God  is  incor- 
 "  ruptible ;  this,  then,  is  what  I  infer,  either  God  being 
 "  incorruptible  could  sufi'er  nothing  from  the  nation  of 
 "  darkness,  and  so,  uncontrolled  by  any  cause,  sent  us  hither 
 
 »§  9.  "  cruelly^ ;    or,  on  the  other  hand,  if  He  could  sufi'er  aught,  • 
 
 "  He  is  not  incorruptible."  Fortunatus  remarked  that  Christ 
 sufi'ered ;  to  Avhich  St.  Augustine  ansAvered,  "  In  His  human 
 "  nature  He  sufi'ered,  which  nature  He  took  for  our  salva- 
 ''  tion,  but  nothing  can  be  hence  inferred  as  to  His  divine 
 "  nature." 
 
 3  §  9  Instead  of  ansAvering  this,  Fortunatus  asked^ ;    "  Is  the 
 
 "  soul,  of  God  or  not?"  "  I  am  willing,"  said  St.  Augustine, 
 "  to  reply  to  your  question ;  recollect  this,  hoAvever,  that  you 
 
 4 1 11  "refused  to  ansAver  me,  Avhile  I  am  ready  to  ansAver  you^, 
 
 "  God  and  the  soul  are  two  diff*erent  things.  God  is  im- 
 "  passible  and  incorruptible ;  Ave  see  that  the  soul  is  sinful, 
 "  afilicted,  and  liable  to  change.  If  then  the  soul  be  the 
 "  substance  of  God,  the  substance  of  God  is  corruptible 
 "  and  liable  to  error,  which  it  is  impiety  to  assert."  "  You 
 "  say,  then,"  answered  Fortunatus,  "that  the  soul  is  not  of 
 "  God,  as  being  liable  to  sin  and  error."     "  I  said,"  replied 
 
 s§  12.  St.  Augustine*^,  "that  the  soul  is  not  the  substance  of  God, 
 "  but  God  is  the  author  of  it.  He  that  makes  is  one  thing, 
 "  that  Avhich  is  made  is  another.  That  Avhich  is  made  cannot 
 "  possibly  be  equal  to  him  that  made  it."  "  Since  you 
 "  assert,"  said  Fortunatus,  "  that  the  soul  is  made,  and  there 
 
nooKxix]  ECCLESIASTICAT.  HISTORY.  221 
 
 "  is  nothing  beside  (jou,  tell  nie,  whence  did  (.lui)  (U-rive  A.  n.  no2. 
 "  tlic  snbstancc  of  the  soul  ? "  "  Remember,"  answered 
 St.  Aujjjustinc,  "that  wc  both  aeknowledj^e  that  (Jod  is 
 "  Ahnij^ht}'.  But  He  would  cease  to  be  so  if  He  needed  the 
 "  help  of  any  matter  to  make  M'hat  He  will'.  So  wc  believe,  '  §  I3. 
 "  that  He  has  made  every  thing  out  of  nothing."  Fortunatns 
 objected  the  contrariety  which  ap[)ears  in  the  world,  as  be- 
 tween darkness  and  light,  truth  and  falsehood,  death  and  life, 
 soul  and  body ;  whence  he  inferred,  that  there  arc  two  sub- 
 stances in  the  world,  one  of  the  body,  the  other  of  Gon, 
 St.  Augustine  said  ;  "  These  contrarieties-',  which  strike  you, » §  la. 
 "  are  the  consequence  of  our  sin.  For  God  made  all  things, 
 "  and  made  them  good;  He  did  not  make  sin,  which  alone 
 "  is  evil ;  or  rather,  that  arc  two  evils,  sin  and  its  penalty. 
 "  Sin  ajjpertains  not  to  God;  its  penalty  comes  from  Him, 
 "  because  He  is  just.  He  gave  frcc--\vill  to  the  rational  soul, 
 "  that  we  might  merit  a  reward  by  being  good,  not  of  nc- 
 "  cessity,  but  of  free-^\ill.  He  subjected  every  thing  to  this 
 "  soul,  provided  that  it  would  itself  be  svd)ject  to  Him.  If 
 "  it  refused  this  condition,  every  thing,  which  had  else  been 
 "  submitted  to  it,  would  be  tm-ned  to  its  punishment." 
 
 After  Fortunatns  had  cited  a  long  passage  of  St.  PauP, » Ej.h.  2. 
 St.  Augustine  took  occasion  from  it,  to  press  him  on  the  ' '  ' ' 
 subject  of  free-will,  as  follows ;  "  The  soul,  to  w  hieh  God 
 "  promises  pardon  of  its  sins,  on  condition  of  its  penitence, 
 "  might,  according  to  yoiu'  faith,  answer,  '  AVhat  have  I  de- 
 "  '  served  ?  why  hast  Thou  cbiven  me  from  Thy  kingdom,  to 
 "  '  struggle  against  I  know  not  what  nation  V  Thou  knowest 
 "  '  the  necessity  under  which  I  lay,  and  that  I  had  no  free- 
 "  '  will.  Why  impute  to  me  the  wounds  of  which  Thou  art 
 "  '  Thyself  the  cause  ?  If  I  am  indeed  part  of  Thyself,  I  ought 
 "  '  not,  surely,  to  sufter  any  thing  in  this  nation  of  darkness. 
 "  '  But  if  this  nation  could  not  be  amended  but  by  my  cor- 
 "  'ruption,  how  can  it  be  that  I  am  part  of  Thee,  and  at  the 
 "  '  same  time  that  Thou  art  incorruptible,  or,  at  least,  not 
 "  '  ci'ucl,  in  having  made  me  suffer  for  Thy  kingdom,  which  this 
 "  'nation  of  darkness  after  all  could  not  hurt?'  "  They  Avent 
 on  examining  passages  from  St.  Paul,  though,  as  St.  Augustine 
 objects,  it  had  l)een  agreed  to  discuss  the  creation  of  the  two 
 principles,  by  reason.     The    audience    was    now   disturbed; 
 
222  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  392.  every  one  began  to  speak,  until  Fortnnatus  said  that  tlie 
 
 word  of  God  had  been   bound  in  the  nation  of  darkness, 
 
 a  speech  which  excited  such  horror  in  the  assembly,  that  it 
 
 broke  up. 
 
 XL.  On  the  morrow  the  conference  was  resumed.    It  was  argued 
 
 day.  that  God  could  not  be  the  author  of  evil,  and  St.  Augustine 
 
 insisted  upon  free-will,  without  which  there  could  be  neither 
 
 '  §  20.  just  punishment  nor  desert.  To  this  Fortunatus  answered', 
 "  If  God  gave  this  hcence  to  sin,  which  you  call  free-will.  He 
 "  must  either  consent  to  my  sin  and  be  the  author  of  it,  or 
 "  else,  being  ignorant  of  what  I  should  become.  He  must  have 
 "  done  ill  in  producing  me,  a  creature  unworthy  of  Himself  ;^^ 
 and  afterwards,  "  We  sin  in  spite  of  ourselves,  controlled  by 
 *'  a  power  adverse  and  inimical  to  us ;  otherwise,  if  the  soul, 
 "  to  which  God,  as  you  say,  has  given  free-wiU,  were  put 
 "  alone  in  the  body,  it  would  never  have  made  itself  subject 
 
 *§2i.  "to  sin.^^  St.  Augustine  replied^;  "Though  all  that  God 
 "  has  made  is  good.  His  work  cannot  be  so  good  as  Himself, 
 "  for  it  would  be  wrong  and  foolish  to  beheve  that  the  creature 
 "  is  equal  to  the  Creator."     He  then  pressed  the  words  of 
 
 ^iTim.6.10.  the  Apostle,  that  Lust  is  the  root  of  all  eviP^ ;  and  after- 
 wards, speaking  of  the  imaginary  nation  of  darkness,  he  says ; 
 ''  If  this  nation  only  commit  sin,  it  alone^  and  not  the  soul, 
 "  ought  to  be  punished ;  for  if  the  soul  is  constrained  of  neces- 
 "  sity  to  do  evil,  is  it  not  unreasonable  to  believe  that  I  should 
 "  exercise  penitence,  when  it  is  the  nation  of  darkness  that 
 *'  sins?  that  it  should  sin,  and  I  should  have  the  pardon  of 
 "  the  sin  granted  to  me  ?  " 
 
 Fortunatus  adduced  the  passages  of  St.  Paul,  wliicli  speak 
 
 *Gai. 5. 17.  of  a  struggle  in  us  of  the  flesh  against  the  spirit*,  to  which 
 
 &c™'  ■    '  St.  Augustine^  answered,  "  The  first  man  possessed  free-will, 
 
 re^-^^n  iT  "so  that  nothing  could  have  resisted  his  will,  if  he  would'' 
 [®si  vellet.]  °  ' 
 
 "  only  have  kept  the  commandments  of  God  ;  but  after  that 
 "  he  had  sinned  of  his  free-will,  we,  his  descendants,  have 
 "  been  thrown  into  necessity.  Every  man  may  experience 
 "  within  himself,  that  before  contracting  a  habit,  we  are  free, 
 "  but  Avlicn,  by  this  liberty,  we  have  done  any  thing,  the  per- 
 "  nicious  sweetness  and  pleasure  of  the  act  so  gains  upon  us, 
 "  that  we  become  no  longer  able  to  master  the  habit,  which  we 
 
 a  The  Vulgate  reads  Cupidilas.     In  the  original  is  <pi\ap-yvpia. 
 
HOOK  XIX.]  ECCLESIASTICAL  II ISTOIIY.  223 
 
 "  liiivc  oiu'sclvcs  formed;    it  is  tlii-s  hubit  iuniicd  iu  tlio  lleslj,  A-  i>-  ^^2. 
 
 "  which  figlits  against  the  souL     So  our  Lord  speaks  of  tlic 
 
 "  good  tree  and  the  bad',  and  to  slicw  tliat  by  tlic  two  trees  •  st.  Mat. 
 
 "  lie  means  frcc-Avill,  and  not  two  different  natures,  He  says     '^' 
 
 "  either  make  the  tree  good  or  else  make  the  tree  corrupt,  and 
 
 "  wlio,"  says  St.  Augustine,  "could  make  a  iiature?" 
 
 He  tlicn  returned  to  his  first  qiu^stion*  and  pressed  Fortu-  Ȥ  21,25. 
 natus  to  say  wliy  God,  wliom  nothing  can  hurt,  sent  us  here 
 against  the  nation  of  darkness.     He  rephed  by  these  words 
 of  the  Apostle',  Shall  the  thing  formed  say  to  Him  that  formed '  Rom.  !'• 
 it,  irhi/  hast  Thou  made  me  thus?    He  said  at  first  that  there  ~ 
 existed  necessity ;   lie  afterwards  maintained  that  God  had 
 sent  the  soid  voluntarily,  on  which  St.  Augustine  had'  his  •  §  os. 
 former  statement  read  to  shew  the  contradiction,  for  there 
 were  persons  to  Avrite  the  conference  as  it  proceeded.    At  last, 
 when  St.  Augustine  pressed  him  to  explain  why  it  was  that 
 God,  whom  nothing  can   hurt,  had  scut  the  soul  hither  to 
 misery,  he  was  reduced  to  answer,  "What  must  I  say*?" '§.3(>. 
 "  I  know,"  said  St.  Augustine,  "  that  you  have  nothing  to 
 "  say'',  and  that  when  I  was  one  of  your  Hearers,  I  too  could  "  §  37. 
 "  never  find  an  answer  to  this  question  ;    and  it  was  by  this 
 "  means  that  God  recovered  me  from  my  error.     ]5ut  if  you 
 "  will  confess  that  you  have  no  answer,  I  will,  if  those  who 
 "  hear  us  think  good,  explain  the  Catholic  Faith."    Fortunatus 
 replied  ;    "  AVithout  prejudice  to  my  former  declaration  I  tell 
 "  you,  that  I  Avill  examine  yoiu*  objections  with  my  superiors ; 
 "  if  they  give  me  no  satisfactory  answer,  it  will  then  remain 
 "  for  me  to  consider  whether  I  shoidd  seek  that  which  you 
 "  offer  to  shew  me ;   for  I  too  would  save  my  soid."     St.  Au- 
 gustine then  said,  "  Thanks  be  to  God,"  and  the  conference 
 ended.     It  displayed  to  all  those''  who  had  a  high  opinion  of  T<)s.siii.c.G. 
 Fortunatus,  the  weakness  of  the  sect,  which  he  had  so  ill 
 defended.     He  was  himself  so  aba.shcd  at  the  result,  that  he 
 forthwith  quitted  Hipi)o  and  never  returned ;    he  remained, 
 however,  unconverted. 
 
 Aurelius,  formerly  a  Deacon  in  the  Clnu'ch  of  Carthage,      xi.i. 
 had  just  succeeded  Genethlius  in  the  Episcopate,  and  all  good  IhJes'iHter 
 men  were  filled  with  hope  that  Gon  would  make  use  of  him,  to.\ureiiu.s 
 
 ^  '  on  the 
 
 to  remedy  the  evils  of  the  African  Churches.    He  was  already  Agai>fe. 
 a  friend  of  St.  Augustine,  and  lie  now  wrote  to  hini  for  the 
 
224  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  392.  help  of  his  prayers  and  his  advice.     St.  Augustine'   in  his 
 
 "  Ep.  22.     ans^yer,  thanks  him  in  the  name  of  Ahn^ius  and  the  rest  of 
 
 al.64.  [torn.  ....  " 
 
 2.  p.  27.]    those  who  Hved  with  him  in  common^  for  the  friendship  he 
 
 professed  towards  them.     He  then  comes  to  the  matter  in 
 
 hand^  and  exhorts  him  to  correct  the  abuses  which  had  been 
 
 introduced  in  Africa^  at  the  revels  held  in  honour  of  the 
 
 Martyrs^  and  tliat^  not  on  the  festivals  alone^  but  every  day, 
 
 ^  §  3.  and  even  in  the  Churches^. 
 
 ^  §  4.  He  brings  forward^  the  example  of  Italy  and  the  greater 
 
 part  of  the  Chui'ches  across  the  sea  where  these  disorders  did 
 not  existj  whether  it  was  that  they  never  had,  or  that  the  care 
 of  the  Bishops  had  remoA'^ed  them.  "  The  abuse/'  adds 
 St.  Augustine,  "  is  so  great  that  the  authority  of  a  Council 
 "  only  can  cure  it ;  if  however,  one  Church  should  take  the 
 "  lead,  it  is  that  of  Carthage.  But  let  every  thing  be  done 
 "  with  moderation ;  harshness  and  haughtiness  are  unavail- 
 "  ing ;  success  must  be  sought  from  teaching  rather  than  from 
 
 ^§5.  "  commanding,  from  warning  rather  than  from  threatening  ^ 
 
 "  It  is  thus  a  multitude  must  be  treated,  severity  is  to  be 
 
 "  used  against  the  sins  of  individuals.    If  menaces  are  em- 
 
 "  ployed,  let  it  be  with  grief,  and  by  setting  forth  by  the 
 
 "  Scriptures  the  wrath  to  come,  so  that  not  ourselves  nor  our 
 
 "  power,  but  God  be  the  object  of  fear  in  our  expostulations. 
 
 [^spirit-      "  Thus  those  under  the  influence  of  the  Holy  Spiiit^  will  be 
 ales  1  .      . 
 
 "  the  first  touched,  and  by  their  influence  the  rest  will  be 
 
 °  §  6.  "  gained.     But  since*'  these  re  veilings  and  intemperate  feasts 
 
 "  are  looked  upon  by  the  rude  and  ignorant,  not  only  as 
 
 "  honours  paid  to  martyrs  but  as  contributing  to  the  relief  of 
 
 "  the  dead,  I  think  that  they  will  more  easily  be  persuaded, 
 
 "  if,  while  the  authority  of  the  Scriptures  is  urged,  care  be 
 
 "  also  taken  at  the  same  time  to  avoid  all  excessive  expense 
 
 "  in  the  offerings  made  for  the   spirits^  of  those  who  are 
 
 ''   Prayer  for  the  Dead,  in  the  early  graves,  (Euseb.  Pr^p.  Evaiig.  13.  11.) 
 
 Church  was  peculiarly  connected  with  "  (Koi/urjTTjpia,  dorinitoria),  whicli  were 
 
 the  Holy  Sacrifice  (S.  Aug.Confess.9.13.  "  not  unfrequently  caves  (Cryptae,  Ca- 
 
 4.  Supra,  bk.  18.  ch.  t'56.)  but  not  by  any  "  tacuniba,'),  and   therefore   peculiarly 
 
 means  exclusively.    The  anniversary  of  "  convenient  in  times  of  persecution." 
 
 the  departed  brother's  death  was  consi-  Giesel.  vol.  1.  §  70;  so  that  we  find  the 
 
 dered  the  most  appropriate /?/»c(Tertul.  Christians  forbidden  to  assemble  there 
 
 de  Exhort.  Cast.  c.  11.  de  Monog.  c.  10.  by  the  Pagan  governors  (Ejj.  Dionys. 
 
 de  Coron.  Mil.  c.  3.),  especially  in  the  Alex.  ap.  l^useb.  7.  11.  A.  D.  247.  and 
 
 case  of  the  Martyrs  (S.  Cypr.  Ep.  37.  Ens.  9.  2.  A.  D.   305.).     Altars   were 
 
 [30.],  34.  [33.])  ;  and  for  the /j/arc,  the  raised  over   the   Martyrs'   graves  (De 
 
 Martyrs  were  commemorated  at  their  Civ.  8.  27.)  and  Churches  (Not.   Var. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  225 
 
 "  fallen  asleep,  (which,  we  must  l)elie\e,  (1(3  really  some-\vhat  a.  n.  .302. 
 "  help  them,)  and  that  they  be  distriljutcd  witli  alacrity  to  all 
 "  who  apply  for  them."     These  offerings  on  the  graves  are 
 si)okcn  of  in  the  book  of  Tobit'.     The  rest  of  St.  Augustine's  '  Job.  17.4. 
 letter  to  Aurelius  consists  of  wise  and  modest  advice  with 
 
 ill  Eus.  9.  2.)  after  the  persecution  under 
 Dioclesian ;  and  cluirehcs,  moreover, 
 were  enriched  with  tlieir  relics.  (See  p. 
 103.  note  q,  and  Cf.  Ep.  Eecles.  Siiiyrn. 
 dc  Martyr.  Polye.  nj).  l-'.useh.  i.  l!).)  In 
 these  places,  then,  Martyrs  were  com- 
 memorated, and  others  from  a  pious 
 feeling  would  be  deposited  in  a  Martyr's 
 Basilica  (S.  Aup.  De  C'ura  pro  Mort. 
 gcrend.  c.  .'5.  (7.)  torn.  C),  a  practice 
 ■which  St.  Augustine  approves,  on  the 
 ground  that  the  living  would  he  therehy 
 better  reminded  to  pray  for  tlic  departed. 
 In  the  Apostolical  Constitutions  the 
 Oblation  is  made  for  all  who  had  lived 
 well-pleasing  to  God  from  the  beginning 
 of  the  world,  (lib.  8.  c.  12.) 
 
 Prayer  for  the  Martyrs,  at  lea.=t  in 
 the  time  of  St.  Austin,  took  the  form 
 of  thanksgiving  ;  he  declares  it  to 
 be  "  an  injury''  to  pray  in  any  other 
 sense  for  those,  "to  whose  prayers  we 
 ought  to  be  commended,"  Serm.  159. 
 (17  de  Verb.  Apostol.)  tom.  .1.  p.  TO-J. 
 c.  1  ;  for  the  other  faithful  dead,  inter- 
 cession was  made.  However,  St.  Austin 
 declares  that  Rom.  IK  10.  is  by  no 
 means  contradicted  by  this  custom,  for 
 "  unless  a  man  so  lived  here,  as  to 
 "  have  obtained  this  merit,  viz.  that 
 "  prayers  offered  for  him  may  profit 
 "  liim,  thev  are  u.'^eless."  Enchirid. 
 109,  110.  (29.)  tom.  a.  p.  238.  quoted 
 by  Uabanus  Mogunt.  A.  D.  871.  (Cf. 
 S.  Cyril.  Hieros.  ("atech.  Mystag.  5. 
 c.  9.)  Pfiiilfiils,  who  had  met  with 
 sudden  death,  were  commemorated  with 
 prayers  and  oblations.  Cone.  Carth.  i. 
 can.  79.  Mans.  3.  p.  9.J7.  yl/m.i 
 too  were  offered  for  the  repose  of  the 
 dead  ( Ibid.), fasting  observed  (Theodor. 
 Canluar.  capit.  7.  A.D.  688.),  Psalms 
 sung  (Cone.  Bracar.  1.  A.D.  5(il.  c.  16.), 
 and  above  all,  the  "  sacrifice  of  the 
 "  propitiation"  offered.  Supra,  c.  33. 
 S.  Aug.  De  Cura  Mort.  c.  4.  tom.  6. 
 quoted  Cone.  Cabilon.  2.  A.D.  813. 
 c.  39.  Mans.  14-.  p.  101.  There 
 were  cases  in  which  it  was  thought 
 sacrilege  to  celebrate  the  mass  for  the 
 dead,  e.  g.  for  suicides  (Thend.  ubi 
 Supr.  c.  63.  See  too  c.  56.  and  Greg.  3. 
 Pap.  Epist.  A.  D.  720.  ad  Bonif.  c.  3. 
 Vid.  first  rubric  for  Burial  of  the  Dead) ; 
 the  oblation  of  prayer  and  alms  alone 
 
 was  allowed. 
 
 In  the  ca.«e  of  Martyrs,  since  their 
 Ndldlitia  were  celebrated  from  the  first 
 in  times  of  persecution,  hence  arose  the 
 custom  of  celebrating  them  by  the  light 
 of  ta])ers  at  their  Kotnr)Tf)pia  during  the 
 night.  Customs,  which  had  originated 
 through  necessity,  were  afterwards  re- 
 tained as  figurativeand  on  pious  grounds. 
 Two  canons  (3^,  3.5.)  of  Cone.  Eliber. 
 A.D. 30-5.  referto  tlie  present  subject, the 
 first  forbidding  the  use  of  lighted  tapers 
 for  an  assigned  reason  (vid.  not.)  dunng 
 the  day,  the  other  forbidding  women  to 
 be  present  at  the  Vigils.  Another  prin- 
 cii)le,  namely,  the  desire  to  convert-the 
 heathen,  led  St.  Gregory  Tliaumaturgus 
 to  institute  feastings  on  the  Natalitia  of 
 tlie  Martyrs,  A.D.  2-51.  at  Neoca-sarea 
 in  Cai)padocia  (Vit.  per  S.  Greg.  Nyss. 
 tom.  3.  p.  573,  57'1-.)  These  were  con- 
 nected with  the  Agapas  of  Holy  Scrip- 
 ture, but,  as  was  probable,  became 
 grossly  abused,  and  were  put  down  by 
 St.  -Ambrose  (Confess.  6.  2.  see  Supra, 
 bk.  18.  eh.  51.)  partly  for  the  same 
 reason  which  led  St.  Gregory,  under 
 dilferent  circumstances,  to  allow  it. 
 They  were  most  common  in  Africa 
 (wlicrc  too  we  find  it  had  become  neces- 
 sary for  Cone.  Carth.  3.  c.  6.  Mans.  3. 
 p.  881.  to  forbid  administering  the 
 Eucharist  to  the  dead)  and  were  dis- 
 couraged by  St.  Ambrose's  hearer, 
 St.  Augustine. 
 
 One  of  the  points  of  the  heresy  of 
 Aerius  was  his  condemnation  of  Prayer 
 for  the  Dead.    Supra,  ch.  36. 
 
 The  Church  of  England  retains  this 
 pious  practice  in  her  Burial  Service 
 (Wheatley,  ch.  I'i.  Sect.  4.  §  2.),  "for 
 "  we  pray  that  wc,  with  all  those  that 
 "  are  tlcparled  in  the  true  faith  of  God's 
 "  hohj  Kanie,  may  have  our  perfect  ron- 
 "  .lumniation  aud  hliss  ;  which  is  not 
 "  barely  a  supposition  that  all  those, 
 "  who  are  so  departed,  will  have  their 
 "  perfect  consummation  and  bliss;  but 
 "  a  prayer  also  that  they  may  have  it, 
 "  riz.  that  we  with  them  and  they  with 
 "  us,  may  be  made  perfect  together, 
 "  both  in  body  and  soul,  in  the  eternal 
 "  and  everlasting  glory  of  GoD."  See 
 the  rest  of  the  Section. 
 
226  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  302.  respect  to  the  preservation  of  humility  in  the  midst  of  honom^s 
 and  praises,  without  the  compromise  of  authority. 
 
 In  consequence  of  St.  Augustine^s  advice,  Aurelius  as- 
 'Conc.tom.  sembled  at  Hippo'  a  generaP  Council  of  the  whole  of  Africa, 
 [!\ians.  a'  and  several  canons  were  passed,  which  became  a  model  to 
 ft  ptf^l.  succeeding  Councils.  There  are  enumerated  as  many  as 
 rium  totius  fortv-one^,  of  which  the  thirty-first  forbids  a  Bishop  and 
 'Cone.  torn.  Clcrlcs  to  eat  m  the  church,  unless  through  necessity  on  a 
 [Mans.^  a'  journey,  and  requires  them  to  prevent  the  people  from  doing 
 vid^Mso  ^^  ^^  much  as  possible*.  A  decree  also  was  made,  in  reference 
 1165, 121G.' to  the  re-union  of  Donatists,  in  these  words*;  "Former 
 875,  969.]  "  Councils  havc  forbidden  the  admission  of  Donatist  Clergy 
 p.sSso.]  "  to  the  same  rank  in  the  Chm'ch,  allowing  them  only  lay 
 sp  1181.D.  c<  communion,  with  a  view  to  their  salv-^tion,  which  we  must 
 
 [Mans.  ' 
 
 896.]  "  refuse  none.    But  whereas  the  lack  of  Clergy  in  the  African 
 
 "  Chm'ch  is  such,  that  some  places  are  totally  destitute,  it  is 
 
 "  decreed,  that  those  shall  be  excepted  of  whom  it  can  be 
 
 "  ascertained  that  they  have  not  rebaptized,  as  well  as  those 
 
 "  who  shall  desire  to  be  admitted  with  their  flocks  to  the 
 
 "  communion  of  the  Church  Catholic.     For  we  ought  not  to 
 
 "  doubt  but  that  the  good  of  peace  and  the  sacrifice  of  charity 
 
 "  effaces  the  evil  which  these  last,  misled  by  the  authority  of 
 
 "  their  forefathers,  have  committed  by  rebaptizing.    This  de- 
 
 "  cree,  however,  shall  not  be  confirmed  until  the  Church 
 
 "  across   the   sea   has   been   consulted."      This   Council   of 
 
 « torn.  2.     Hippo''  was  held  in  the  Council  HalF  of  the  Basilica  of 
 
 Conc^Afr   Peacc,  ou  the  eighth  of  October,  in  the  year  of  the  Emperor 
 
 [Jians  4.    Theodosius'  Consulship  with  Abundantius,  A.  D.  393.®     At 
 
 'secretario.  tliis  Council,  St.  Augustine  by  order  of  the  Bishops®,  delivered 
 
 torn.  2.       in  their  presence  a  discourse  On  Faith  and  the  Creed.     From 
 
 p°to66  ^^  ^^^^,  at  the  request  of  his  friends  he  afterwards  composed  a 
 
 [p.  732.      book,  which  is  an  epitome  of  Christian  doctrine.     About  the 
 
 iMans.]  '  ■■■  .  . 
 
 ^  s.  Aug.     same  time,  his  intimate  friend  Alypius  went  to  Jerusalem 
 
 17.      ■  ■  and,  becoming  acquainted  with  St.  Jerome,  spoke  to  him  of 
 
 St.  Augustine,  and  the  seeds  of  that  friendship  were  now 
 
 sown,   wliich   was    afterwards    cemented    between   the   two 
 
 Saints. 
 
 XLii.  St.  Jerome   was   constantly  employed   in   his   retreat   at 
 
 st."jerome  Bethlehem,  in  defending  the  doctrine  of  the  Church.    In  the 
 
 Sf  "'°'  fourteenth  vear  of  Theodosius  A.D.  393,  he  composed,  at  the 
 
BOOK  XIX.]  ECCLESIASTICAL  IIISTOIIV.  227 
 
 request  of  the   I'l'iotoriaii    I'l'aCcct   Dexter,  liis  Catalogue  of  A.  n.  tvyj. 
 Ecclesiastical  Writers'.      He  ivmarks  that  no  one  liad  before  ['  tom.  4. 
 
 t  •  11  --1  11  II-  I  punt  '2. 
 
 hini  luidertaken  a  siniilar\vork,aeUn()\vIe(l;^in^  at  tlie  sanietinic  p.  u;.] 
 the  iise  he  made  of  the  History  of  Eu.scl)ius.     He  shews  the 
 utility  of  it  as  an  answer  to  the  calumnies  of  Celsus,  Porjihyry 
 and  Julian,  by  provinj;  how  many  learned  and  elocjuent  men 
 had  taught  and  defended  the  Christian  Kelij^ion.     He  begins 
 with  St.  Peter,  and  placing  himself  at  the  end  enumerates  the 
 works  he  had  Avritten   up  to  this  date  ;    the  last  Mhieh  he 
 mentions  are  the  two  Books  against  Jovinian,  and  the  Apology 
 to  Pammachius*".     He  wrote  against  Jovinian*  at  the  request »  Supr.  ch. 
 of  certain  believers  at  Rome,  who  sent  him  the  works  of  this   " 
 heretic  for  that  purpose.     He  refuted  him  in  two  books*.  [» tom.  4. 
 The  tirst  is  mainly  occupied  in  proWng  the   excellence  ofp^'i'44.] 
 celibacy.     Carried  away  by  his  natural  warmth*,  he  so  ex- Mih. i.  c.4. 
 alts  virginity  above  wedlock,  and  widowhood  above  second  o. '22.^ [p. 
 marriage,  that  he  seems  to  regard  marriage  as  an  exi\,  rather  '^^■-' 
 tolerated    than    expressly  permitted.     This   startled  many*,  s  Apoi.  1. 
 and  his  friend  Pammachius  informed  him  of  it,  and  withdrew  '■''■  "^^'^ 
 as  many  copies  of  this  work   against  Jovinian  as  he  could. 
 St.  Jerome"  thanked  him,  but  told  him  that  the  trouble  he  "Epso.  [31. 
 took  was  to  no  purpose,  for  many  copies  had  gone  abroad  in  A'^ii'^'?!,4-5 
 the  East,  and  some  had  been  brought  back  even  from  Rome,  i'-  -•^•^•]  ^"^ 
 "  As  soon,    said  he,  "as  I  Avrite  any  thing,  either  those  who  love 
 "  me  or  those  who  en^y  me  lose  no  time  in  publishing  it;  all 
 "  then  that  I  can  do  is  to  send  you  an  Apology  for  the  work;" 
 Mhich  he  did  with  this  letter. 
 
 In  this  Apology  he  repeats   and  explains   all  the  places 
 where    he    seemed  to   speak    slightingly   of  marriage\     As  '  injov.o.s. 
 Jovinian  accused  the  Catholics  of  ^Maniclieeism",  he  shewed  ^:i,''V''  '"' 
 that,  first,  he  condemned  the  !Mareionites,  Maniehees,  and  ["  Supr  is. 
 
 .  .         .  «).  n.  p.] 
 
 Encratitcs,   who  abhorred   marriage",   that   he   allowed   that  [9  p  145^ 
 
 marriage    is    honourable    and    the    bed    undefi/ed,    according  ^'^-^ 
 to    the    Scripture',   and    that    he    had    preferred    continence  '  ijeb.  13. 
 only  as  being  a  greater  good;    that  he  acknowledged  wed- 
 lock   to    be  the   source  of  virginity,  that  he  had  not  con- 
 demned second  and  third  marriages'-',  that  linally  the  appar-  [tp. 232-3.] 
 eutly  harsh  passages  ought  to  be  jmlged  by  the  rest  of  the 
 
 e  Tliesc  arc  oiniitod  in  the  Bcncdic-       tlic  publication  of  the  Catalogue, 
 tuie  Edition.     Tlicy  were  written  after 
 
 q2 
 
228  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  392.  book.  He  notices,  as  he  had  already  done  in  his  work 
 ['p.  242.]  against  Jovinian',  that  Bishops,  Priests,  and  Deacons,  held 
 [p.  175.]  the  converse  of  marriage  to  be  incompatible  with  the  service  of 
 ^  c.  6.  [p.    the  Altar.     He  remarks^  that  at  Kome  the  faithful,  even  the 
 
 239.1 
 
 married,  communicated  daily,  and  that  when  they  did  not 
 think   themselves  in  a  condition  to  enter  the  Clnu'ch,  still 
 they  did  not  fail  to  receive  the  Body  of  Christ  at  home'^. 
 ^  c.  4.  [p.    He  bids^  his  censnrers  bear  in  mind  the  difference  between 
 writing  to  refute  an  error  and  for  simple  instruction.    In  the 
 first  an  author  is  apt  to  take  more  scope,  and  does  not  always 
 declare  his  intention.     He  is  obliged  sometimes  to  speak  not 
 as  he  really  feels,  but  with  reference  to  the  prejudices  of  his 
 opponent.    He  cites  the  examples  of  the  most  eloquent  among 
 Pagans  and  Christians,  and  appeals  to  St.  Paid  himself,  at 
 whose  eloquence  and  consummate  skill,  though  clad  in  simple 
 and  rude  expressions,  he  expresses  his  admiration.    St.  Jerome 
 "  Ep.  51.     wrote  on  the  same  subject  to  his  friend  Domnio^  against  the 
 A.D.  395.  J  declamations  of  a  certain  work,  for  whom  he  expresses  con- 
 siderable contempt. 
 XLiii.         IVIeanwhile  there  rose  against  him  more  considerable  ad- 
 of  Pauiini-  vcrsaries  in  the  East,  for  this  is  the  time  of  his  great  dispute 
 anus.  Avith   John,   Bishop   of  Jerusalem,  which  originated  in  the 
 
 following  way.     Paulinianus,  St.  Jerome's  brother,  lived  with 
 *  s.  Epiph.  him  in  the  Monastery  of  Bethlehem.    There  were  two  Priests* 
 s.Hier.Ep!  iu  this  community,  St.  Jerome  and  Vincentius,  both  of  whom 
 p^'go!)']''     were  so  humble,  that  they  were  un-s^dlling  to  offer  the  sacri- 
 fice.    Paulinianus  was  judged  worthy  of  the  priesthood,  but 
 feeling  himself  unworthy,  and  fearing  compulsory  Ordination, 
 he  carefully  avoided    meeting   any   Bishops.     Theii'   friend, 
 ^bk.  13.      St.  Epiphanius,  had  founded  a  monastery  at  his  birth-place®, 
 '^s.  k'ier.    ill  the  diocese  of  Eleutheropolis,  in  Palestine  ^    While  he  was 
 EtJ!n3q^  there,  Paulinianus  went  Avith  several  INIonks  to  see  him,  that 
 C.3.  [p.337.]  they  might  give  him  satisfaction  for  some  cause  of  displeasure 
 he  had  against  them.    St.  Epiphanius  beheved  that  Providence 
 had  sent  him ;    and  as  divine  service  was  being  performed  in 
 the  chui'ch  of  a  village  near  his  monastery,  he  caused  Pauli- 
 nian  (who  was  wholly  unconscious  of  his  intention)   to  be 
 seized  by  several  Deacons,  and  ordered  them  to  stop  his 
 mouth,  lest  to  deliver  himself  he   should   conjure  them  in 
 ■*  St.  Jerome  intimates  his  disapprobation  of  the  practice. 
 
TOOK  XIX.]  ECCLESIASTICAL  HISTORY.  229 
 
 tlio  name  of  Christ.  In  this  way  lie  ordained  liini  Deacon,  a.  d.  so-i. 
 notwithstanding  his  great  mnvilHngncss,  and  tlic  protesta- 
 tions whicli  he  made  of  his  iinworthincss  ;  he  obliged  him  to 
 l)erform  tlie  duties  of  his  oftiee,  endeavouring  to  persuade  liim 
 by  passages  from  Scripture,  and  tlirough  fear  of  the  judg- 
 ments of  God.  Afterwards,  as  he  served  at  the  Holy  Sacrifice, 
 St.  Epiphanius  ordained  him  Priest  with  the  same  diHieulty, 
 causing  his  mouth  to  be  stopped  ;  and  he  then  made  use  of 
 the  same  arguments  to  oblige  him  to  take  his  scat  among  the 
 Priests.  After  this  he  wrote  to  the  Priests  and  other  Monks 
 of  this  community,  reproving  them  for  not  having  written  to 
 ask  for  the  ordination  of  Paulinianus  ;  especially  since  it  was 
 now  more  than  a  year  since  several  had  complained  to  him  of 
 having  no  one  among  them  to  celebrate  the  Holy  ISIysteries  ; 
 and  that  all  desired  the  ordination  of  Paulinianus,  for  the 
 advantage  of  the  monastery.  Paulinianus  followed  St.  Epi- 
 phanius into  Cyprus,  and  continued  subject  to  him  as  being 
 one  of  liis  Clergy ;  only  going  sometimes  to  visit  his  brother 
 in  Palestine'.  '  •'^-  "'f- 
 
 John  of  Jerusalem  was  extremely  angry  at  this  ordination  .  p.  .vv2.]  c 
 He  complained  loudly  of  it,  and  threatened  to  write  concerning  i  pp  ",j.j 
 it  to  the  whole  world.     He  alleged  that  St.  Epiphanius  had  2^'^^!^^'. 
 no  jurisdiction  over  Paulinianus,  nor  in  Palestine,  Avhich  he 
 claimed  as  his  province.     He  said  moreover  that  Paulinianus 
 was  too  young  to  be  a  Priest,  though  he  was  thirty  years  of 
 age.     He  added  certain  personal  reproaches  against  St.  Epi- 
 phanius,  and  amongst    others,   that   in   the  prayers  of  the 
 Holy  Sacrifice  he  said:    "Lord!  grant  unto  John  to  believe 
 "aright;"    thus   accusing   him   of  heresy'.     It  is  true  that 'ap.s.uiur. 
 St.  Epiphanius  accused  John  of  holding  the  errors  attributed  p.^'S.]*^' 
 to  Origon,   and  this  was  the  chief  cause  of  their   division. 
 John  pretended '  that  they  had  reproached  him  with  this  only  '  F.p.  ui. 
 
 I'iS  u  311  1 
 
 since  he  had  complained  of  the  ordination  of  Paulinianus.   But  c.  4. 
 St.  Epiphanius  and  St.  Jerome  maintained  on  the  contrary, 
 that  John  complained  of  this  ordination  only  through  revenge, 
 because  thev  had  found  fault  with  his  doctrine. 
 
 St.  Epiphanius  having  been  informed  of  the  C(mii)laints  and  i.,'ti.r..fst 
 menaces  of  John  of  Jerusalem,  w rote  a  letter  to  him,  in  which  Jo'j,',h"^,",',f* 
 he  srave  an  account  of  the  manner  in  which  he  had  performed  J«'rusakm. 
 
 o  ...  Apud. 
 
 the  ordination,  and  said'':    "You  ought  to  rejoice,  knowing  s.nior  F.p 
 
 CO.  [no. 
 
 p.  W2.j 
 
230  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  392.  "  that  the  fear  of  God  obhged  me  to  do  it ;  especially  consider- 
 ['  sacer-  "  ing  that  there  is  no  difference  in  the  Priesthood'  of  God^ 
 °*'°--l  "  when  regard  is  had  to  the  good  of  the  Church.  For  though 
 "  tlie  Bishops  have  every  one  his  churchy  of  which  he  takes 
 "  care,  and  though  none  may  encroach  upon  what  belongs  to 
 2  2  Cor.  10.  "  another^,  yet  the  love  of  Christ,  which  is  without  dissimu- 
 [=  p.  823.]  "  lation,  is  to  be  preferred  to  every  thing.^^  And  afterwards^ : 
 "  O  how  truly  commendable  is  the  meekness  and  goodness  of 
 "  the  Bishops  of  Cyprus ;  and  how  worthy  of  the  mercy  of 
 "  God  is  our  rusticity  as  you  would  term  it !  For  many 
 "  Bishops  of  our  communion  have  ordained  as  Priests  in  our 
 "  province,  some  whom  we  were  unable  to  secure,  and  have 
 "  sent  us  Deacons  and  Subdeacons,  whom  we  gladly  received. 
 "  I,  myself,  exhorted  Bishop  Philo  of  blessed  memory  and 
 "  holy  Theoprobus,  to  ordain  Priests  in  certain  churches  of 
 "  Cyprus,  which  were  near  them,  because  my  diocese,  in 
 "  which  they  are  situated,  extends  so  far.  Why  therefore 
 "  are  you  so  angry  on  account  of  a  work  of  God,  which  was 
 "  done  not  for  the  destruction  but  for  the  edification  of  the 
 "  brethren?"  He  afterwards  answers  the  personal  reproaches; 
 and  protests  that  he  never  spoke  of  John  in  the  pubHc  prayers, 
 any  otherwise  than  of  the  rest  of  the  Bishops,  saying;  '^  Lord! 
 "  preserve  him  that  preacheth  the  Truth  ; "  or  else,  "  Grant, 
 "  Lord,  that  he  may  preach  the  "Word  of  Truth ;"  using  one  or 
 other  of  these  expressions  according  to  the  occasion  or  the 
 [*p.  824.]  sequence  of  the  discoui'se*.  This  shews  that  in  the  prayers 
 invariable  forms  were  not  jet  used^ 
 
 He  aftei;wards  comes  to  Origen^s  errors,  which  he  affirms 
 to  be  the  true  cause  of  Jolin^s  animosity,  and  he  refers  them 
 to  eight  heads.  The  first  is,  that  the  Son  of  God  cannot  see 
 the  Father,  nor  the  Holy  Ghost,  the  Son ;  the  second,  that 
 ^  bk.5.c.54.  souls  liavc  been  angels^  in  heaven,  and  that  for  their  sins  they 
 were  sent  here  below  and  imprisoned  in  bodies ;  the  third, 
 « c.  .3.  [p.  that  the  de\dP  will  return  to  his  former  dignity  and  reign  in 
 heaven  with  the  Saints ;    the  foiu*th,  that  the  garments  of 
 
 '  "  Though  there  was  but  one  form  "  words  he  thought  proper."  Bhigham 
 
 "  of    worsliip    throughout    the    whole  2.  6.  2. 
 
 "  Church,    as  to  what   concerned    the  While  the  Unity  of  the  Church  was 
 
 "  substance  of  Christian  worship ;    yet  unbroken,  individuals  could  be  trusted 
 
 "every  Bishop  was  at  liberty  to  form  with  a  liberty  which  would  subsequently 
 
 "  his  own  Liturgy  in  what  method  and  have  been  dangerous. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  231 
 
 skins,  Mith  which  God  clothed  Adam  and  Eve,  were  their  a.  d.  .102. 
 bodies,  and  that  they  were  incorporeal  before  they  sinned  j 
 the  fifth,  that  wc  shall  not  rise  aj,'ain  with  tlic  same  flesh  ; 
 the  sixtli,  that  the  terrestrial  paradise  is  only  an  allegory  of 
 heaven  ;    the  seventh,  that  the  waters  M'liich  in  Scripture  are 
 placed  above  the  firmament,  arc  the  angels,  and  those  beneath, 
 the  evil  spirits ;    the  eighth,  that  man  by  sui  Igst  his  resem- 
 blance to  God.     St.  Epiphanius  exhorts'  John  of  Jerusalem  [' p.  624, 
 to  renounce  all  these  errors,  of  which  he  likewise  accuses  tlie  ^ 
 Priest  llultinus  of  Aquileia  and  Palladius''  of  Galatia.  [»  p.  829.] 
 
 At  the  end  of  his  letter  arc  these  words :    "  Moreover',  [» p.  826.] 
 "  I  have  been  informed,  that  some  have  murmured  against 
 "  me,  because  w  hen  w  c  were  going  to  the  holy  place  named 
 "  Bethel,  in  order  to  perform  the  Collect *"  there  with  you; 
 "  on  coming  to  the  village  Anablatha,  and  seeing  there,  as 
 "  I  passed,  a  lamp  lighted,  I  asked  what  place  it  was,  and  on 
 "  being  told  that  it  was  a  clnu'ch,  I  went  in  to  pray  accord- 
 "  ingly.     I  found  a  curtain    fastened   to   the    door  of  this 
 "  church,  upon  which  w  as  painted  a  pictui-e  to  represent 
 "Christ  or  some  Saint;    for  I  do  not  perfectly  remember 
 "  the  subject.     Having  therefore  seen  the  image  of  a  man 
 "  exposed   to   vicAv   in    the   Church   of  Christ  against  the 
 "  authority  of  Scripture,  I  tore  the  cui'tain  and  advised  those 
 "  who  kept  that  place  rather  to  wrap  the  dead  body  of  some 
 "  poor  man  in  it,  for  his  bm-ial.     They  miu'murcd  and  said; 
 "  '  If  he  must  tear  our  curtain,  he  ought  at  least  to  give  us 
 "  '  another  in  exchange.'     AVhen  I  heard  this  I  promised  to 
 "  do  it,  and  accordingly  I  now  send  the  best  I  could  meet 
 "  with,  and  I  beg  you  to  order  the  Priests  of  the  place  to 
 "  receive  it ;    and  to  forbid  for  the  future  the  exhibition  in 
 "  the  Chui'ch  of  such  curtains  as  are  contrary  to  oiu*  religion; 
 "  it  becomes  you  to  remove  this  scandal."     If  this  part  of  thcreseem* 
 tlie  letter  was  really'  Avritten  by  St.  Epiphaniu.s,  it  must  be  "ion^i^*" 
 confessed  that  in  this  point  he  was   more   scrupulous  than  t"*^;^  •  ^" 
 other  Bishops,     For  the  use  of  pictures  in  the  churches  was  Tluod. 
 received  both  in  the  ¥y,\st  and  ^^'est,  as  appears  from  St.  Gre-  [torn.  3. 
 gory  of  Nyssa^,  from  Prudentius**,  and  from  St.  Paulinus',  who  1  ivmi 
 
 Sti'i)h.  0. 
 
 '  "  Collrrta,  aiva^ii,  the  sacred  sacri-       "  assemble."   Du  Cangc.     For  anotlier  v.  9.3.  ct 
 
 "  fice  of  tlic   Mass,  at  which  all  Chris-      use  of  the  word,  see  Bingham,  l>k.  \o.  II.  v.  12.3. 
 
 "  tians  mi(*ht  to  be  collected;  also,  any       ch.  1.  §  ■i.  '  Natal.  I  I. 
 
 "  office  of  the  Church,  at  which  people  subfln.  [9. 
 
 V.  511,&r. 
 
 p.  641-3.] 
 
232 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.  .192.  AVTote  at  the  same  time.     And  tliere  is  mention  made  of  a 
 
 similar  picture  upon  a  cm'tain  in  a  chiirclij  in  the  book  of  the 
 
 'iib.2.  C.4.  miracles  of  St.  Stephen',  composed  by  the  order  of  Evodius 
 
 s  Aug!tom.  33ishop  of  Uzala,  St.  Augustine's  friend.     However  the  cus- 
 
 ^'  ^PP®"^'  toms  of  the  Churches  might  be  different  in  this  point,  and 
 
 the   great  number  of  Jews  who   lived  in  Palestine   might 
 
 render  it  necessary  to  use  images  with  more  reserve,  that 
 
 they  might  not  be  oflfended,  when  there  was  no  necessity 
 
 for  it&. 
 
 s  When  persecution  ceased,  and  Faith, 
 from  the  more  mixed  character  of  its 
 professors,  needed  externals  to  impress 
 the  senses,  we  first  find  the  erection  of 
 magnificent  clmrches  and  the  introduc- 
 tion of  various  ornaments.  Still  the  use 
 of  sacred  wiages  was  long  excluded  in 
 consequence  of  the  abhorrence  of  Pagan 
 idols.  Not  that  symbols  on  signet-rings 
 were  unknown  (Clem.  Alex.  A.D.  192. 
 Pasdag.  3.  p.  289.  Potter.),  or  on  cups 
 (Tert.  de  Pudic.  c.  7.),  or  embroidered 
 on  garments.  (Asterii  Horn,  in  Div.  et 
 Laz.  A.D.  400.)  Of  these  two  last, 
 however,  Tertullian  (c.  10.)  seems  to 
 disapprove  the  former  and  Asterius 
 (who  was  Bishop  of  Amasea)  dissuades 
 his  hearers  from  the  latter.  Eusebius 
 rebuked  Constantia  when  she  applied 
 to  him  for  a  picture  of  the  Lord  (Cone. 
 Nicaen.  II.  Mans.  torn.  13.  p.  314.),  and 
 Cone.  Elib.  A.  D.  305.  c.  36.  disallowed 
 any  pictures  in  churches.  Eusebius 
 (Hist.  7.  18.)  tells  us  of  a  supposed 
 statue  of  Christ  at  Cssarea  Philippi, 
 raised  by  the  woman  whose  issue  of 
 blood  was  healed  (cf.  Gieseler.  vol.  1. 
 §  24.  note  4.),  and  incidentally  mentions 
 that  pictures  of  Christ  and  the  Apo- 
 stles were  used  by  Christians.  Pliilo- 
 storgius  (7.  3.)  relates  the  same  history, 
 and  says  it  was  placed  in  the  Sacristy 
 (SiaKoviKhv)  where  it  was  much  visited 
 and  respect  was  shewn  to  it  (to,  irpi- 
 irovra  iOepdirevov)  in  memory  of  Him 
 Whom  it  represented,  but  no  adoration 
 (ae^ovTes  ^  irpocrKWovvres  ovSa/xus). 
 St.  Augustine  condemns  the  adoraturcs 
 of  pictures  (de  Mor.  Eccles.  c.  34. 
 torn.  1.)  and  those  who  derived  their 
 knowledge  of  the  history  of  our  Lord 
 and  His  Apostles  from  them  instead  of 
 the  New  Testament.  De  Cons.  Evang. 
 1.  10.  He  elsewhere  speaks  of  pictures 
 of  the  Sacrifice  of  Isaac,  (c.  Faust.  22. 
 73.)  "  At  first  historical  pictiu-es,  tlie 
 *'  subjects  of  which  were  taken  from  the 
 "  Scriptures  or  from  the  History  of  the 
 
 "  Martyrs  were  allowed  in  the  churches; 
 "  of  these  the  earliest  instances  are  men- 
 "  tioned  by  St.  Gregory  of  Nyssa  in 
 "  the  East,  and  Paulinus  Bishop  of 
 '•'  NolaintheWest."  (A.D.  409—431.) 
 See  Gieseler,  vol.  1.  §  97.  ad  finem. 
 St.  Gregory  the  Great  approves  their 
 use  as  instructing  the  illiterate  and 
 kindling  the  devotion  of  all,  and  while 
 he  commends  Serenus,  Bishop  of  Mar- 
 seilles for  his  indignation  at  seeing 
 certain  images  adored,  he  condemns  his 
 inconsiderateness  in  destroying  them. 
 
 The  Emperor  Leo  III.,  Isauricus 
 (A.D. 716 — 741. ),wasled,  from  thegross 
 abuses  into  which  the  use  of  images  had 
 fallen  among  the  uninstructed,  to  pur- 
 sue the  same  conduct  as  Serenus.  He 
 was  resisted  byGermanus,  Patriarch  of 
 Constantinople,  whom  he  deposed.  In 
 A.  D.  730,  he  commanded  the  pictures 
 to  be  removed  from  the  churches.  He 
 was  disregarded  both  at  Rome  by  Pope 
 Gregory  II.  and  in  the  East  (now  over- 
 run by  the  Saracens).  Under  his  suc- 
 cessor, Constantine  Copronymus,  a 
 CouncilatConstantinople  condemned  the 
 practice  A.D.  754,  and  the  laws  against 
 images  were  still  enforced  by  the  next 
 Emperor,  Leo  IV.  (775—780.)  His 
 widow  Irene,  who  governed  under  the 
 name  of  her  infant  son,  Constantine  VI., 
 summoned  in  conjunction  with  Tara- 
 sius,  the  new  Patriarch,  the  seventh  (so 
 called)  general  Council  at  Nicasa,  which 
 sanctioned  the  use  of  images  (see 
 Gieseler,  vol.  2.  §  1.),  allowing  wpoffKv- 
 vriais  to  them  but  only  honorary  (tj/^tj- 
 TiKi)).  (Defin.Svn.II.  Nic.  Mans.  torn.  13. 
 p.  377.  Cf  Supr.  ch.  31.  note  k.)  Theod. 
 in  A.D.  8 12,  celebrated  the  conclusion  of 
 the  Iconoclast  controversy  by  institut- 
 ing a  yearly  festival  (^  KvpiaK^  ttjs  op- 
 0o5o|ias).  The  Galilean  Church  at  a 
 council  held  at  Frankfort  (A.D.  794.) 
 expressed  its  disapprobation  of  the  a- 
 doration  of  images.  With  respect  to 
 the  Reformation,  Henry  VIII.  "  had 
 
BOOK  XIX.]  ECCLESIASTICAL  IIISTOIIY.  233 
 
 St.  l']])ii)li;iiiius  sent  this  letter  to  John  l)y  one  of  liis  Clerks  A.  D-  .303. 
 and  nrwd  him  to  rci)ly  to  it.     ^Meanwhile  eoijies  of  it  were  ,   ^^^- , 
 
 .  .         ''  *  LetkTu  of 
 
 cireniiited  in  Palestine.     St.  Jerome  translated  it  into  Latin  St.  Jcmmo 
 at  the  request  of  Eusebius  of  Cremona,  who  was  in  his  mo-  joim. 
 nasteiy  and  was  desirous  of  readin^jj  a  letter,  which  he  heard 
 so  much  praised,  hut  which  was  written  in  a  langnaj^e  he  did 
 not  understand.    St.  Jerome  sent  for  a  short-hand  writer'  and  '  s.  iiicr. 
 at  once  dictated  the  translation,  which  he  gave  Eusebius  with  [aj.]  dti 
 the  recjuest  not  to  let  it  get  abroad,  but  which  was  notwith-  rilurpr!" 
 standing  afterwards  published,  and  it  is  in  this  shape  onb'ai^^aasi 
 that  the  letter  of  St.Epiphanius  has  come  down  to  us.    Instead 
 of  answering  it,  John  Avrote  an  Apology,  addressed  to  Theo- 
 philus"'  of  Alexandria,  but  really  a  circular  letter  to  all  the '  ibid.  Ep. 
 Bishops.     This   he   sent  to  the  West    and   to    many  other  a.' ix. 397. 
 pro\inces ;    copies  of  it  as  well  as  of  St.  Epiphanius'  letter  •*•  '^■^■^ 
 were  spread  at  Rome,  and  Paramachius  in  consequence  wrote 
 to  St.  Jerome  and  begged  him  to  explain  and  make  known 
 to  the  world  the  real  state  of  the  question.     St.  Jerome  ac- 
 quiesced and  Avi'otc  a  long  letter  to  Pammachius  in  the  year 
 393,  as   appears    by  the   mention  of  a  solar  eclipse ' ;    the  '  c  le. 
 quarrel   had   now  lasted  tlu'ee   years   since   the   time   that 
 Epiphanius,  at  Jerusalem,  had  accused  John  of  Origenism, 
 which  is  related  by  St.  Jerome,  who  addresses  John,  in  the 
 following  way : 
 
 "  frequently  commanded  the  removal  "  never  was  the  meaning  of  the  Queen 
 
 "of  all  such  images  as  had  been  the  "[Elizabeth],   licr  Council,  or   Com- 
 
 "  occasion  of  superstition  or  abuse;    a  "  niissioners    to    condemn,   abolish,    or 
 
 "  proclamation  aj)pcarcd"  (ni  the  reign  "deface  all  images,  either  of  Christ 
 
 of  Edward  VI.  Feb.  2k  1518.)  "  whicli  "  Ilimsclforofany  of  the  Proj)licts,  Apo- 
 
 "  complained  that  these  injunctions  liad  "  sties,  Martyrs,  Confessors,  and  other 
 
 "given  birth  to  dissensions  among  the  "  godlyFathersin  the  Church  ofCiinisT; 
 
 "  parishioners,  and  retjuired  tliat,  to  re-  "  the  abuse  wlicrtof  is  orck'rcd  to  be  re- 
 
 "  store  tran(|uillity,  all  images  whatso-  "  fonned  by  the  first  Injunction  [A.D. 
 
 "ever  should  be  destroyed."   Lingard,  "  l")5y],  but  only  to  remove  such  pic- 
 
 vol.  7.  p.  '31.    This  re([uisition  of  course  "  tares  of  false  and  feigned   miracles, 
 
 has  never  been  complied  with.   "  Luther  "  as  had  no  truth  of  being  or  existence 
 
 "much  reproved  Carlostadius  for  re-  "  in  nature,  and  therefore  were  the  more 
 
 "moving  images  out  of  the  churclies,  "  abused  to  superstiti(in  and  idolatry  in 
 
 "  wlicrc  before  they  had  been  sutlered  "the  tinu-s  of  I'ojjcry."    Ibid.   See  too 
 
 "to  stand,  letting  him  know,  c.r  mtiiti-  page  I'i'i.  ad  .\.  1).  lG2k      The  Coun- 
 
 "  bus  homhium  poliiis  removcndas,  that  cil  of  Trent  declares  "  that  the  images 
 
 "the  worship  of  images  was  rather  to  "of  Ciikist,  of  tlie  Virgin   Mother  of 
 
 "  be  taken  out  of  men's  minds  by  dill-  "  (ion,  and  those  of  the  Saints  are  to 
 
 "gent  and  ])ainful  preaching  than  the  "be    had    ai\d    retained,    specially    in 
 
 "  images   tlicmselves   to    be   so   rashly  "  churches,  and   that  due  honour  aiul 
 
 "and    unadvisedly    cast    out    of    the  "veneration  ought    to  be  paid  them," 
 
 "  churches."    Ileylyn's  Introduction  to  which  honour  is  referred  to  tiicir  pro- 
 
 his   Life  of  Abp.    Laud,   §    15.      "  It  fotypes.   Scss.  25.  ad  Init 
 
234 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.   393. 
 
 '  c.  4. 
 [p.  312.] 
 
 ['  p.  313.] 
 
 "  You  have  imposed  upon  strangers.  "We  were  present' 
 "  and  know  the  whole  truth.  When  the  Pope  Epiphanius 
 "  spoke  in  your  church  against  Origen,  and,  under  his  name, 
 "  attacked  you,  you  and  your  company  made  it  sufficiently 
 "  appear  by  your  looks  and  your  contemptuous  gestiu-es,  that 
 "  you  considered  him  a  mere  dotard.  Did  you  not,  before 
 "  the  Sepulchre  of  the  Lord,  send  to  him  your  Archdeacon 
 "  bidding  him  cease  to  speak  in  that  strain?  What  Bishop  ever 
 "  so  treated  his  Priest  before  the  people  ?  And  when,  as  you 
 "  proceeded  from  the  place  of  the  Resurrection  to  that  of  the 
 "  Cross,  a  multitude  of  people,  of  every  age  and  sex,  ran  up 
 "  to  him,  presenting  to  him  children,  kissing  his  feet,  j)lucking 
 "  the  border  of  his  mantle,  so  that  you  could  not  advance 
 "  and  even  had  difficulty  in  standing,  your  envy  for  the  holy 
 "  old  man^s  glory  made  you  cry  out  to  his  face,  that  it  was 
 "  on  purpose  that  he  stopped.  Call  to  mind,  I  pray  you,  the 
 "  day,  when  the  people  waited  till  an  hour  after  mid-day, 
 "  only  with  the  hope  of  hearing  Epiphaniits.  You  spoke, 
 "  like  a  madman,  against  the  Anthropomorphites,  who  with 
 "  a  rude  simplicity  believe  that  God  has  in  a  Hteral  sense  the 
 "  members,  which  the  Scriptiu'es  attribute  to  Him ;  and  you 
 "  turned  your  hands,  your  eyes,  and  j^our  whole  body,  towards 
 "  the  holy  old  man,  with  the  wish  to  render  him  suspected  of 
 "  this  absurd  heresy.  After  you  had  spoken,  he  rose  to  shew 
 "  his  wish  to  say  something,  and  after  saluting  the  assembly 
 "  with  voice  and  hand,  he  said^;  'All  that  my  brother  has 
 "  '  pronounced  against  the  Anthropomorphites  is  good  and 
 "  '  conformable  to  the  Faith,  and  I,  too,  condemn  them ;  as, 
 "  '  however,  we  condemn  this  heresy,  it  is  right  that  we  also 
 "  '  condemn  the  evil  doctrine  of  Origen.^ "  What  bursts  of 
 laughter,  what  cries  immediately  arose!  surely,  you  must 
 remember  them. 
 
 St.  Jerome  goes  on  to  relate,  that  John  of  Jerusalem  pro- 
 nounced in  the  presence  of  St.  Epiphanius  a  Sermon,  in  which 
 he  touched  on  all  the  doctrines  of  the  Chm*cli,  of  the  Trinity, 
 the  Incarnation,  the  Cross,  of  Hell,  of  the  Nature  of  Angels, 
 the  State  of  Souls  and  of  the  Resurrection.  John  declared 
 that  the  coincidence  was  accidental,  but  St.  Jerome  main- 
 tained that  he  Avished  to  justify  himself  with  respect  to  the 
 doctrine  of  Origen.     However  that  may  be,  he  also  gives  an 
 
nooK  XIX.]  ECCLESIASTICAL  HISTORY.  2.'J5 
 
 account  of  the  quarrel,  to  prove  tliat  it  was  not  of  longer  a.  n.  w.i. 
 standinj;  than  the  Ordination  of  Pauhnianus. 
 
 As  to  John's  Apology,  St.  Jerome  complains  that,  though 
 charged  with  Origenism  by  so  many  Monks  in  Palestine  and 
 by  a  JJisliop  of  such  authority  as  St.  Epi})hanius,  he  did  not 
 distinctly  avouch  his  freedom  from  tliosc  errors.     "  I  should 
 "  be  sorry  for  any  man,"  lie  says',  "  patiently  to  submit  to  i  p.p.  r.i. 
 "  the  suspicion  of  heresy."     lie  then  enters  into  particulars  [•^M'^'WT.] 
 and  says  that  of  the  eight  heads  alleged  against  him,  he 
 notices   but   three*,  without  answering  definitely  even  Avith»c.  .i. 
 respect  to  them,  and  that  he  passes  the  rest  over  in  silence.  ^^^'  ^■'■-' 
 St.  Jerome    enlarges    upon    all    these    points    and    all    the 
 errors  of  Origcn    and    refutes   them  in  full.     "When   he  is 
 speaking  of  the   Creed,  he  says  that  it  had  been  received 
 from  the  Apostles  and  was  learned  by  heart  without  being 
 written'.     As   John    attributed  to  Theophilus   the   superin- '  c.  9.  in 
 tendance  over  all  the  Churches,  and  particularly  over  that  '"■'■''■     '■' 
 of   Jerusalem*,    St.  Jerome    asked    him,    "  You   profess   to  ['  p.  330.] 
 "  follow  the  Canons  of  Nicffia,  M'hat,  tell  me,  has  Palestine  to 
 "  do  with  the  Bishop  of  Alcxandi'ia  ?     If  I  am  not  mistaken, 
 "  they   order   that   Caesarea   should    be   the   Metropolis    of 
 "  Palestine,  and  Antioch  of  all  the  East\     You  ought  then  *Conc.Nic. 
 "  to  have  addressed  yourself  to  the  Bishop  of  Ciesarca,  knowing  [j\]a„s.  2. 
 "  that  we  were  in  his  communion,  after  we  had  rejected  yours,  J^upr^",-', 
 "  or  if  you  must  look  for  a  judge  at  a  distance,  you  ought  to  ch.  20. 
 "  have  written  to  Antioch."    He  then  complains  of  the  Priest 
 Isidore,  one  of  the  "  four  great  brothers  '>,"  whom  Theophilus 
 had  sent  to  Jenisalem  and  by  whom  John  had  scut  his  Apolog}'. 
 St.  Jerome  maintains  that  Isidore  Avas  himself  suspected  of 
 Origenism,  and  then  says,  "  When  he  was  come  as  a  deputy 
 "  from  Theophilus",  he  would  not  deliver  the   letters  with  [« p.  331  ] 
 "  which   he   was   entrusted    for    us,   because    the    Bishop   of 
 "  Jerusalem  had  made  him  promise  the  contrary ;   and  thus 
 "  he,  Mho  said,  forsooth,  that  he  was  sent  to  make  peace,  is 
 "  convicted  of  partiality."     Two  months  after  the  arrival  of 
 
 "  "  Among  the  disciples  of  Panilio"  bk.  17.  cli.  4.     Isidore's  name  docs  not 
 
 a    celebrated    Monk   of   Mount    Nitria  appear  among  tl>ese.      He  accompanied 
 
 (see    (;iesi'kr,    vol.    1.    §   93.)    "  were  .\mmoniiis,    when    he    was    taken    by 
 
 "  four  brothers,  Diospiinis,  .'Vnimoniiis,  St.  Athanasius  to  Home,    A.  1).    tii\. 
 
 "  Eusebius,  and  Kiithymius,  who  were  Supra,  bk.   12.  ch.  20.    Sec  llosweyd. 
 
 "  so  tall  that  they  went  by  the  name  of  VV.  PP. 
 "the    'four   great   brothers.'"    Supra, 
 
236  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  393.  Isidore^  tlie  Count  Archelaus  mediated  between  Bishop  Jolm 
 and   tlie    INIonks.       They   required    that    the    Faith    shoukl 
 be  made  the  ground  of  the  reconcihation.    A  place  was  fixed, 
 a  day  was  appointed  about  Easter,  and  John  had  promised  to 
 be  present.     A  large  concourse  of  Monks    repaired  to  the 
 place,  when  suddenly  word  was  brought  from  the  Bishop  that 
 his  presence  was  required  with  some  sick  woman  and  that  he 
 could  not  come  on  that  day.     The  Monks  felt  that  he  was 
 only  mocking  them,  bvit  did  not  fail  to  attend.     Archelaus 
 wrote  to  him  and  offered  to  stay  the  morrow  or  even  two 
 [•  p.  332.]  days',  if  he  would  but  come ;    however,  John  did  not  appear. 
 He  accused  St.  Jerome  and  the  Monks  of  rending  the  Church: 
 ['  p.  333.]   c<  j)o  we,"   says   St.  Jerome,   "  rend  the   Church^,  we,  who 
 ''  towards  Pentecost,  some  months  since,  when  the  Sun  was 
 "  darkened  and  all  believed  with  terror  that  the  Judge  was 
 "  at  hand,  presented  to  your  Priests  for  baptism,  forty  persons 
 "  of  different  ages  and  sexes  ?     We  had  five  Priests  in  our 
 "  monastery,  who  had  right  to  baptize,  but  they  were  un- 
 "  willing  to  give  you  any  offence  or  to  give  you  a  pretext  for 
 "  refusing  to  declare  yourself  as  to  the  Faith.     Do  not  you 
 "  rather  rend  the  Chiu'ch,  who  have  forbidden  your  Priests 
 "  at  Bethlehem  to  administer  baptism  at  Easter  to  our  can- 
 ['compe-    "  didates  for  the   Sacrament^  whom  we  have  sent  for  that 
 Gieseier      "  purposc  to  Diospolis,  to  the  Confessor,  Bishop  Dionysius?" 
 <  EiM^^ "'       ^^'  Jfi^oii^e  wrote  another  letter^  in  answer  to  one  from 
 [39.p.334.]  Theophilus   of  Alexandria,   in  which  he   exhorted    them  to 
 peace.     In  defence  of  the  ordination  of  Paulinianus,  St.  Je- 
 rome   says   that   it   had   taken  place   in   the  monastery  of 
 St.  Epiphanius,  in  the  territory  of  Eleutheropolis   and  not 
 ['  p.  337.]  of  ^lia^,  i.  e.  of  Jerusalem,  and  that  Paulinianus  could  not 
 be  too  young,  being  thirty  years  old.    "  Why  do  they  not,"  he 
 [°  p.  338.]   says,  "  make  their  choice  **  ?     If  we  are  good,  let  them  leave 
 "  us  in  quiet,  if  bad,  why  do  they  seek  communion  with  us  ? 
 "  A  short  time  since  he  obtained  a  petition  that  he  made 
 "  for  our  banishment,  and  would  to  God,  he  had  had  power 
 "  to  enforce  it.     The  Cliurch  has  been  foimded  by  men  who 
 "  shed  their  blood,  and  endui-ed  insults  ! "    Such  were  St.  Je- 
 rome^s  writings  on  the  quarrel  with  John  of  Jerusalem.     His 
 '  E     101     translation  of  St.  Epiphanius^  letter  to  John  was  attacked  as 
 [33.  A.  D.  unfaithful;    in  defence,  he  wrote  to  Pammachius',  shelving 
 
 396.]rle  opt. 
 gen.interp. 
 
nooK  MX.]  ECCLESIASTICAL  HISTORY.  237 
 
 tliat  the  best  method  of  transhitiug  is,   without  rciKh-ring  a.  i>.  ^ox 
 
 word  for  word,  to  briufi;  out  the  sense  clearly.     This  letter, 
 
 however,  was  writtcu  two  years  after. 
 
 Rulliuus  and  Palladius',  wlioni  St.  l'4)i[)liauius  mentions  as     xi.vr. 
 
 the  cliicf  Orif^euists,  were  then  in  Palestiue.      Kuflinus  came  paUad^us. 
 
 tliither'  with  :Melauia  as  early  as  the  year  373,  as  is  related  '/;,J[i!"4  5 
 
 iu  tlie  seventeenth  IjooU ',  and  he  continiunl  there  twentv-five  [no.i..a27- 
 
 •  '  9.] 
 
 years'.      He  had  been  an  intimate  friend  of  St.  Jerome,  but 'Pall. Laus. 
 
 his  attaeliment  to  the  errors  of  Ori^eiiisin  so  divided  tliein,  tliat  ^kj. Hosw.  1 
 
 from  that  time  he  became  his  irreatest  adversary.     Palhidius  r.'/V  ^; 
 
 Avas  of  Galatia:  at  twenty  years  of  apre  he  came  to  Alexandria*  t'/sn-en. 
 
 *l';ill  Laus 
 
 luider  the  second  Consulship  of  Tlieodosius,  that  is,  in  the  I'npf.  «-t 
 year  388.    He  fell  at  first  into  the  hands  of  the  Priest  Isidore",  "supr'ijk. 
 who  was  then  about  the  age  of  seventy,  and  lived  fifteen  years  ^^-  '"''•  ^■ 
 afterwards,   that    is,   till   the  year    103.      This  is  the    same 
 Isidore  of  whom  St.  Jerome  complains.     Isidore'  put   Pal- '  Laus.  c.  2. 
 ladius  under  the  care  of  a  hermit  named  Dorothcus  who '•'^' ^  "^ 
 had    li\cd    sixty  years  in  a  cave  near  Alexandria,   and  he 
 obliged   him  to   stay  tlu'ce  j'ears  with  him  that   he   might 
 learn   to  subdue  his  passions.     Palladius   after  living  with 
 the  old  man  two  years  and  a  half  fell    sick,  and  left  him 
 that  he  might  live   less   austerely.     He  visited  the   Monks 
 of  [Mount  Nitria*  and  passed  a  year  there ;    after  that,  he  *  c-  7. 
 retired  to  the  desert  of  Cellro,  and  lived  three  years"  -svith  "^^-^o.p.TSL 
 St.  ^lacarius  of  Alexandria  who  performed  the  office  of  Priest 
 in  that  place:    he  there  became  acquainted  with  Evagrius' IJ^o^"'- P- 
 of  Pontus,  and  with  five  other  Monks,  who  were  foreigners. 
 The  desert  of  Ccllye  was  for  nine  years  (during  which  time 
 however,   he  performed   several  joiunieys,)   the  common   re- 
 sidence of  Palladius.     He  visited'  the  monastery  of  Scetis » c.  29. 
 and  consulted  an  ancient  ^lonk   named   Pachon.     lie  also    ''  ''''''' ^ 
 went  into  Palestine'  and  stayed  at  Bethlehem  with  a  Monk  'Laus.c.77. 
 named  Posidonius,  and  at  the   Mount   of  Olives   with  the  ^'''  "*'    ■' 
 Priest  Innocent*.     St.  Epiphanius  informs*  us  that  Palladius  ♦  c.  10.3. 
 was  in  Palestine  "svhen  he  wrote  to  John  of  Jerusalem,  which  Kp.  (jo. '^ 
 was  in  the  year  392.  J^i'^j  P- 
 
 Evagrius  of  Pontus  also,  under  whose  direction  Palladius 
 had  placed  himself,  was  considered  a  great  follower  of  Origen ; 
 he  was  ordained  Reader*  by  St.  Basil,  and  Deacon  by  St.  Gre-  «Paii.Laus. 
 gory  of  Nvssa.     Coming  to  Jerusalem  he  found   there  the  ^'  ^' 
 
23S  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  393.  elder  Melania,  and  by  lier  advice  assumed  the  monastic  habit 
 about  the  year  384?.  After  that  he  went  into  Egypt,  and 
 lived  on  Mount  Nitria,  and  at  Cellse ;  he  there  led  a  most 
 austere  hfe,  and  as  he  wrote  well  and  rapidly,  he  employed 
 himself  in  transcribing  books  for  his  subsistence,  and  became 
 very  learned.  He  died  in  his  retirement  at  the  age  of  fifty- 
 foui'.  He  is  supposed  to  be  the  author  of  the  second  book 
 of  the  lives  of  the  Fathers  which  begins  with  the  history  of 
 St,  John  of  Egypt,  where  he  speaks  almost  always  as  an  eye- 
 
 '  Rosweyd.  witness.     The  Latin  translation  of  this  work^,  as  well  as  the 
 
 VitaB  PP 
 
 [p.  343.]  Elogium^  of  Evagrius  which  we  find  inserted  in  it,  are  ascribed 
 479"r366 1  ^^  Ruffinus.  It  is  Certain  that  Evagrius,  with  Palladius, 
 f"-  27.  Albinius,  Ammonius,  and  three  other  Monks,  scA^en^  in  all, 
 c.  43.  [p.  went  to  see  the  famous  St.  John  of  Egypt,  as  they  came  from 
 ^Rosvv.iib.2.  Jerusalem,  and  that  they  were  informed  by  him  of  the  ^ictoiy 
 c.i.[p.343.]  Qf  ^i^g  Emperor  Theodosius  over  the  tp'ant  Eugenius  on  the 
 5Laus.c.46.  very  same  dav^  that  the  news  was   carried  to  Alexandria*. 
 
 [p.  563.1  J  ^  } 
 
 although  St.  John's  monastery  was  at  a  very  great  distance, 
 near  Lycus  or  Lycopolis  in  the  Thebais. 
 XLVii.        Eutropius,  whom  the  Emperor  had  sent  to  St.  John  of 
 
 War  of  .... 
 
 Theodosius  Egypt,  could  not  persuade  him  to  quit  his  retirement,  but 
 ginius!«^"'  ^^  foretold  that  the  Emperor  should  be  victorious  in  this  war, 
 t,^"'^!.-'*-  not  however  without  ^effusion  of  blood  as  in  the  war  against 
 32.]  Maximus  ;  that  he  should  put  the  tyrant  to  death;  and  that 
 
 ch."i'2*and  after  his  victory,  he  should  die  himself  in  Italy,  leaAdng  to 
 ^'^-  his  son  the  Empire  of  the  West.     Eutropius  having  carried 
 
 ^Phiiost.ii.  ijack  his  answer,  the  Emperor  continued  to  prepare  himself 
 ['  Ruff.  11.  for  the  war®,  not  so  much  by  his  arms  as  by  works  of  piety, 
 '["sacerdo-  by  fasting,  watchings,  and  prayers'.  He  visited,  mth  the 
 p  tliecas.]  Bishops^  and  people,  all  the  places  of  prayer,  and  prostrated 
 iftit/03  ^1™^^^^  before  the  tombs^  of  the  Martyrs  and  Apostles;  im- 
 deann.  et  ploring  the  intercession  [of  the  Saints]  as  the  most  trust- 
 [=  ararice  worthy  succour.  He  made  several  laws  for  the  relief  of  the 
 nis  adject  pcoplc ;  he'  took  off"  the  tributes'  that  Tatian  the  Praetorian 
 «'ib  9  ft  ■^^'*^'^^*  ^^^  imposed,  and  *  ordered  that  all  the  goods  of  those 
 42.  12.  de  whom  he  had  proscribed  should  be  restored  to  them  or  to 
 'lb.?. tit. 9'.  their  nearest  relations;  he  forbade^  the  soldiers  to  exact*  any 
 [s  f^ijl^lf  thing  from  their  hosts,  or  to  make  them  pay  in  money  what 
 "lb  7"  tit  4  ^^S^^*  *^  ^^  supplied  in  kind' ;  he  checked  the  indiscreet  zeal 
 18, 19,^20.   of  those  who,  under  pretence  of  religion,  took  upon  them  to 
 
 mil.  ann. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  239 
 
 l)illaj;c  and  riiiu  the  synagogues  of  the  Jews'  ;  and  lie  made  a  A.  D.  .mi. 
 
 law  to  liinder  those,  who  liad  presumed  to  rail  eitlier  against  '  '*'•  ii>-  '•'■ 
 
 n  y    ■  ,  •,      e.9.ti«;Ju(i. 
 
 hiui   or  Ins   government,  Irom    benig  prosecuted    as    guilty 
 
 of  high-treason".     "  If  it  is  done  througli  levity,"   says  his 'lb.9.tit.4. 
 
 law,  "it  ought  to  be  despised;   if  through  folly \  mc  ouglit  imp.makd. 
 
 "to  have   compassion;     and    if  tln'ough    malice*,  we  ni^^^t  [!'/''"/^J)^'] 
 
 "  pardon   it ;    so  that   we   would   have   the   matter    referred 
 
 "  entirely  to  us,  that  we  may  judge,  from   a  consideration 
 
 "  of  the    persons   accused,   whether  it   ouglit   to   be  passed 
 
 "  over  or  prosecuted."     All  these  laws''  were  dated  at  Con-  ['as well 
 
 stantinople  under  the  Consulship  of  Theodosius  and  Abun-  tit.  3.  1.] 
 
 dantius,  that  is,  in  the  year  393.     Theodosius  sjient  all  the 
 
 rest  of  this  year  there,  and  the  beginning  of  the  next,  and 
 
 continued  his  preparations  for  the  war  during  the  winter. 
 
 Eugenius  made  preparations  on  his  side,  but  in  a  far  dif- 
 ferent'^ manner;  for  as  he  had  been  supported  by  the  Pagans, "  Unir.  11. 
 he  allowed  them  every  liberty.     At  Rome"  they  performed  a  •  ii,.  c.  3.3. 
 multitude  of  sacrifices,  poured  forth  the  blood  of  victims, 
 inspected    their   entrails,    and    pretended   to    find   in    them 
 fortunate    omens,    indicating    certain   A'ictorj''   to    Eugenius. 
 
 Flanau'*  the  Prffitorian  Praefect  and  fnend  to  Svmmachus', "  ii)i<i.  ot 
 
 S(i/.    7    •>•> 
 who  was  looked  upon  as  a  great  politician,  and  very  leai'iied  [»  smna," 
 
 in  this  science  of  diWnation,  was  the  most  eager  to  practise  ^^'  ^f-, 
 these  siiperstitions,  and  the  forwardest  to  make  these  magni- 
 ficent promises.     Eugenius  having  made  himself  master  of 
 the  passages  of  the  Julian  Alps,  suffered  the  Pagans  to  set  up 
 there  idols  of  Jupiter',  and  his  chief  ensign  cai'ried  on  it  that '  s.  Anp. 
 of  Hercules".     He   granted  to  the   Pagans  that  which  the  2(1;    "'  ^* 
 Younger  Yaleutinian'  had  twice  refused,  namely,  the  restora-  * 'rheoii.  5. 
 tion  of  the  altar  of  Victory  at  Rome,  and  also  of  the  revenues  '  Pauiin. 
 of  their  temples.     He  had  refused  it  twice,  but  granted  it  the  c.  -m. 
 third  time*.     St.  Ambrose  seeing  Eugenius  thus  given  up  to  ♦  s.  Ambr. 
 the  Pagans,  returned  no  answer  to  a  letter  which  he  had  ''''  '"'*^' 
 Avritten  to  him  fit  the  beginning  of  his  reign,  but  he  after- 
 wards wrote  to  him,  and  solicited  him  for  those  who  were  in 
 danger ;    shewing  on  the  one  side  that  he  was  incapable  of 
 flattery  even  at  the  hazard  of  his  life,  and  on  the  other,  that 
 he  knew  how  to  honour  power  when  charity  rccpiired  it*.  Mbid.  §ij, 
 Afterwards,  understanding   that  Eugenius  was   making  all 
 imaginable   expedition   to  Milan,   ho  left   it    and   retired   to 
 
240 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  P.  393. 
 '  Ep.  57. 
 
 =  §6. 
 
 =  §7. 
 
 §8. 
 
 ^  Paulin. 
 §31. 
 
 XLVIII. 
 
 St.  Am- 
 brose at 
 Bologna 
 and  Flo- 
 rence. 
 ®  S.  Ambr. 
 Exhort. 
 Virgin. init. 
 [A.D.393.] 
 Paulin. §29. 
 ['  See  bk. 
 18.  47. 
 note  s.] 
 
 c.  2. 
 
 Bologna.  He  however  wrote'  to  Eugenius^  and  gave  him 
 an  account  of  his  retreat,  representing  hkewise  how  he  had 
 opposed  the  demands  of  the  Pagans  made  to  Valentinian  and 
 Theodosius  himself.  He  refuted  the  poor  excuse^  which 
 Eugenius  pleaded,  namelj^,  that  he  had  not  restored  the 
 goods  to  the  temples,  but  had  given  them  to  certain  persons  to 
 whom  he  was  under  obligations,  that  is  to  say,  to  Arbogastes 
 and  Elavian.  "  Your  power  is  great,"  says  St.  Ambrose^ 
 "  yet  consider  that  of  God,  who  sees  all  things,  and  knows 
 "  the  very  bottom  of  your  heart.  You  will  not  suffer  any 
 "  to  deceive  you,  and  yet  you  would  conceal  things  from  God. 
 "  How  will*  you  make  your  offerings  to  Christ  ?  How  will  the 
 "  Priests  distribute  them  ?  All  that  the  Pagans  do  will  be  im- 
 "  puted  to  you."  St.  Ambrose's  threatenings  came  to  pass,  for 
 the  chm'ch  at  Milan  ^  refused  the  offerings  of  Eugenius,  and 
 would  not  even  admit  him  to  prayers;  this  so  exasperated 
 Arbogastes  and  Flavian  that  upon  leaving  Milan  they  vowed, 
 that  if  they  returned  \dctorious  they  Avould  turn  the  Basihca 
 into  a  stable,  and  oblige  the  Clergy  to  bear  arms. 
 
 St.  Ambrose  upon  lea^dng  Milan  went  to  Bologna,  to  which 
 place  he  was  incited"  to  be  present  at  the  translation  of  the 
 holy  Martyrs,  Vitalis  and  Agricola'^,  who  had  just  been  found 
 there.  These  Martyrs  had  suffered  together.  Vitalis  Avas 
 one  of  Agricola's  slaves,  and  he  was  executed  first  to  terrify  his 
 master,  who  was  of  a  very  gentle  disposition,  and  beloved  by 
 the  persecutors  themselves ;  but  finding  that  he  would  not 
 yield  they  crucified  him.  They  were  buried  among  the  Jews, 
 and  the  Christians  knew  not  where,  till  the  Martyrs  revealed 
 it  to  the  Bishop  of  the  same  Church,  who  on  searching  found 
 their  bodies,  and  took  them  up  from  among  a  great  number 
 both  of  Jews  and  Christians.  By  the  quantity  of  nails  which 
 were  found  it  was  known  what  a  multitude  of  wounds^  St.  Agri- 
 cola  had  received ;  they  also  collected  his  blood,  and  recovered 
 the  wood  of  his  cross.  The  bodies  of  the  holy  Saints  were 
 laid  beneath  the  altar  of  the  Basilica  with  the  joyful  acclama- 
 tions of  the  people,  and  the  evil  spirits  tormented  at  the  sight 
 of  the  Martyrs  declared  their  merits.  St.  Ambrose  therefore 
 having  been  invited  to  this  festival,  came  to  Bologna  and 
 assisted  at  the  translation,  bringing  back  with  him  part  of  the 
 relics,  that  is,  some  of  the  nails  and  the  wood  of  the  cross ; 
 
nooK  XIX.]  ECCLESIASTICAL  IHSTOHV.  -2  1] 
 
 for  thev  (lid  not  ;is  yc-t  {livi(l(>  tlio  bodies;  indeed  it  was  not  usuul  A.  1).  .•{«»;!. 
 even  to  tnui.slato  them.     Tlicodosius  l»ad  made  a  law'  in  the 'Cc)(l.Tii.!». 
 year  380,  forbiddiiij^  the  translation  of  human*  bodies  from  dcsfpuiVh. 
 one  place  to  another,  or  the  sale"^  or  purchase  of  a  Martyr,  rt"i';„,.n,i 
 only  i)ermittin}'  such   edifices   to  be   built  as  thev  thonirht  *'"""'""•] 
 proper  to  his  honour',  ni  the  phicc  of  his  ])urial.    The  cause  of  lu-n-.] 
 this  wsis  that   there  were  false  Monks,  who  made  it  their  y.-n.^I^r"''"' 
 l)usincss*  to  run  over  all  the  provinces  with  pretended  relics.  l'.l;"'I^',j',  ,],. 
 From   Bolof'na"  St.  Ambrose  went  immediately  to  Faience',  *^M'''^'""»<- 
 and  there  stayed  some  days,  durin<;  which  time  he  was  invited  °  Paul. §27. 
 i)y  the  Florentines  into  Tuscany,  whither  he  went,  and  carried  i-aenza"]'* 
 to  Florence  the  relics  of  St.  Vitalis,  whieli  he  bad  desijrned 
 for   "others;    and    he    placed    them    under    the    altar    of  a '  Exhort, 
 church,  which  he  dedicated  there,  and  which  was  named  the    "^'  ^  '' 
 Basilica  Ambrosiana.     A    holy*  widow   nam(>d    Juliana   had  'ii.i.i.  c.  i>. 
 built  it ;    she  had  three  dan<;htcrs  whom  she  had  consecrated 
 to  God,  and  on  this  account,  the  title  of  the  sermon  which 
 St.  Ambrose  preached  at  this  dedication  beinj;  chiefly  made 
 with  a  view  to  their  instruction,  is  ^/t  jBJ.r/fo>7r///oy/ /o  I'/'/y////////. 
 At  Florence  he  lived'  in  the  house  of  a  considerable  citizen  'PmuI.§28. 
 named   Decens,  a  Christian,  whose  son,  an   infant,  named 
 Pansophius,  was   tormented   with   an   evil    spirit ;    the   holy 
 Bishop  cui'cd  him  by  praying  often  for  him  and  laying  his 
 hands  on  him,  but  a  few  days  after  the  child  died  suddenly; 
 his  mother  who  was   a  ver}'"  religious  woman   carried   him 
 from  the  top  of  the  house  to  a  lower  apartment,  in  which 
 St.  Ambrose    lodged,  and   laid    him    on  his    bed  whilst  he 
 was    abroad.      St.    Ambrose,    on    his    return,    finding    the 
 child    lying    dead    on    his    bed,  was    moved  with    the    faith 
 of  his  mother,  and  immediately,  in  imitation  of  Elisha,  laid 
 himself  on  the  child,  and  by  his  prayers  procured*  his  re-  ["nuniit.] 
 storation   to   life  ;    he   presented  him   alive  to   his   mother, 
 and  composed  at  that  time  a  little  book  which  he  addressed 
 to   this   infant,   that   he  might    hereafter  learn    by   reading 
 what    his    years    prevented    his    yet    mulcrstanding.      This 
 ■work    is    not    extant,    but    we    know  ^    that    there    was    no  » panWn. 
 mention  made  in  it  of  this  miracle.     St.  Ambrose  returned  '  ^" " 
 to    Milan '    as    soon    as    he    knew   that    Eugenius    had    left  *  P.iniin. 
 it   to   proceed   on   his   march    against    Tlicodosius ;    so   that  s.  .\iiiiir. 
 he  arrived  al)()ut  the   beginning  of  August  A.  D.  \\\){,  and  |^ji';*;'|'|;- 
 
 R  3!M.i  ■  ■ 
 
242  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  393.  there  waited  for  the  Emperor,  being   confident   that  God 
 would  give  him  the  victory. 
 XLix.         Theodosius   havina;   passed  the  whole  winter  in  making 
 
 Victory  of  .  .  . 
 
 Theodo-  preparations  for  the  war,  and  having  lost  Galla  his  first'  wife, 
 ["qu.  se-  who  died  in  childbed,  left  at  Constantinople  his  two  sons 
 cond.   See  ^j-gadius  and  Honorius  with  Ruffinus  the  Praetorian  Praefect, 
 
 iSuprac.  l.J  ■' 
 
 "  Zosim.  4.  to  govern  the  affairs  of  the  East^  He  had  given  Honorius 
 [c.  57.]  the  title  of  Augustus  on  the  tenth'  of  January  393.  He  left 
 ciaud.de  3."  Constantinople  in  the  spring  of  the  following  year  394,  under 
 nor"*v  ^83  ^^^  third  Consulship  of  Arcadius,  and  the  second  of  Honorius. 
 &c.  On  leaving  Constantinople  he  stopped  at  Hebdomon  in  the 
 
 church  which  he  had  built  [to  God]  in  honour  of  St.  John 
 ^  Soz.7. 24.  Baptist\  to  whom  he  commended  the  happy  success  of  his 
 
 fs  Supr.  , 
 
 ch.  31.        arms,  invoking  his  assistance*.      This  place  was  called  Heb- 
 
 "soz.7.2].  f^o^on  because  it  Avas  seven''  miles ^  from  Constantinople. 
 
 Pasch'ad    ^^  ^^   ^^^^  ^^^^^  Theodosius    conveyed   thither   the   head  of 
 
 an.  391.       St.  John  Baptist,  haAdng  found  it  in  a  village  near  Chalcedon, 
 
 ['  See  Gib-  wlicrc  it  had  been  taken  and  remained  ever  since  the  reign 
 
 p.°"'i9.]   ^*  of  Valens,  under  the  care  of  a  Priest  named  Vincentius,  and 
 
 a  virgin  called  Matrona,  who  were  both  of  the  Macedonian 
 
 sect.     Matrona  continued  in  her  error,  but  Vincentius  was 
 
 converted,  and  followed  the  Emperor  to  Constantinople. 
 
 When  Theodosius  had  reached  Italy,  he  forced  the  passage 
 
 of  the  Alj)s,  and  found  all  Eugenius^  army  assembled  in  the 
 
 plain  before  Aquileia.     He  immediately  caused  the  auxiliary 
 
 *Zos.  4.      troops  of  the  barbarians*  commanded  by  Gainas  to  advance. 
 
 After  a  very  sharp  engagement  they  were  unable  to  sustain 
 
 the  force  of  the  enemy  under  the  command  of  Arbogastes. 
 
 0  Supra,bk.  Ten  thousand  Goths  perished ;    and  Bacurius  ^,  an  Iberiau 
 
 prince,  who  had  served  under  the  Romans  a  long  time,  and 
 
 was  remarkable  for  his  virtue  and  piety,  was  killed  fighting 
 
 valiantly.     Night  parted  the  armies,  and  Eugenius  believing 
 
 himself  victorious,  distributed  largesses,  and  sent  his  troops 
 
 away  to  feast  and  take  rest ;   in  the  mean  time  [Arbogastes] 
 
 lined  the  passage  of  the  mountains,  in  order  to  enclose  Theo- 
 
 '  Theod.  5.  dosius,  and  hinder  his  retreat.     The  officers'  of  Theodosius^ 
 
 24 
 
 army  advised  him  to  retire,  and  put  off"  the  decision  of  the  war 
 to  the  following  year;  but  he  answered,  that  he  could  not 
 bear  that  the  Cross,  which  was  carried  at  the  head  of  his 
 legions,  should  fall  back  before  the  idol  of  Hercules,  dis- 
 
nooK  XIX. ]  ECCLESIASTICAL  HISTORY.  243 
 
 l)layc'(l  hy  Eugcuius  ;    so,  though  there  renuiiiied  \vith   him  A.  I").  394. 
 
 l)iit  lew  troo[)s,  and  those  discouraged,  he  resolved  to  .stay. 
 lie  retired  to  an  oratory  built  ou  the  top  of  a  uiouutain, 
 where  he  encamped,  and  without  taking  any  nourishment 
 or  sleep,  he  passed  the  night  in  prayer,  prostrate  on  the 
 ground,  which  he  watered  with  his  tears.  At  last,  at  cock- 
 crow, overcome  with  fatigue  he  fell  asleep,  and  thought  that 
 lie  saw  two  men  clothed  in  white,  mounted  on  white  liorscs, 
 who  exhorted  him  to  take  courage,  to  arm  the  troops  at  day- 
 break, and  draw  them  up  in  order  of  battle,  for  that  tliey 
 Mere  come  to  his  assistance,  and  that  one  was  John  the 
 Evangelist,  the  other  Philip  the  Apostle.  The  Emperor  after 
 this  vision  redoubled  the  fervour  of  his  prayers.  A  soldier 
 hanng  seen  the  same  thing,  told  it  to  his  captain,  who  re- 
 peated it  to  his  tribune,  and  the  tribune  to  the  general,  who 
 came  and  told  the  Emperor,  thinking  he  brought  him  news. 
 The  Emperor  said,  "  It  is  not  on  my  account  that  this  soldier 
 "  has  seen  this  \ision,  I  am  sufficiently  assured  of  the 
 "  victory ;  but  that  I  should  have  a  witness  of  what  God 
 '•'  permitted  me  first  to  see.  Let  us  march  therefore  boldly 
 "  under-  the  conduct  of  the  Saints^,  regai'ding  their  power,  ['  Tor?  wpo- 
 "  and  not  the  number  of  the   enemy."     Ilavhisr  then   en-  ^"^x"'?  ^al 
 
 -  ~  TTOAffldp- 
 
 couraged  his  army,  he  descended  the  mountain,  and  fortified  xouj 
 with  the   sign^   of  the  cross,   marched   against   the   enemy.  «Oros.7..35. 
 lie  then  began  to  perceive^  the  danger  Avhich  surrounded  ^  Soz. 7. 24. 
 him ;  for  the  forces  of  Eugenius  were  posted  behind  him  on 
 an  eminence,  to  attack  him  in  the  rear  during  the  engage- 
 ment.    However,   Count   Arljetio',   who   commanded    them,  [*orAr- 
 moved  with  respect  for  the   Emperor,  went  over  to  Theo-  ihid.j 
 dosius ;    and  many  more  by  his  example,  .'ifter  the  battle 
 liad    l}eguu,    sent   to   offer    their    services    to    the    Emperor, 
 provided  he  would  continue  them  in  an  honourable  rank. 
 He  granted  what  they  desired,  and  promised  them  in  writing 
 several  military  commissions.    As  the  defiles  and  the  baggage 
 retarded  his  progress,  Theodosius,  seeing  the  enemy  advance  • 
 to  take  advantage  of  it,  leaped  from  his  horse  and  advancing 
 alone  at  the  head  of  his  forces,  cried  out ;  "  Where  is  the  God 
 "  of  Theodosius?"    and  with   these  words  encouraged  the 
 whole  army.     Eugenius   saw  him  descend,  and  causing  his 
 army  to  advaiice,  remained  himself  on  a  hill.     He  said  that 
 
 b2 
 
244  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  394.  Theoclosius  souglit  to  die,  and  gave  orders  that  they  shoukT 
 bring  liim  to  him  alive  and  in  chains  ;  but  when  they  began 
 to  discharge  their  arrows,  there  arose  a  violent  Avind  which 
 blew  directly  in  the  face  of  Eugenius'  troops,  and  drove  back 
 their  shafts  against  themselves;  it  blinded  them  with  the 
 dust  it  raised;  tore  away  their  bucklers  from  their  hands, 
 or  dashed  them  into  their  faces,  and  forced  them  to  break 
 their  ranks.  Theodosius'  forces  felt  not  the  least  incon- 
 venience ;  on  the  contrary,  the  wind  assisted  them,  and  drove 
 
 'Claud,  de  their  shafts  farther  than  usual.     The  Poet  Claudian',  though 
 III.  Cons.  .  '^ 
 
 Honor.        a  Pagan,  has  himself  owned,  that  heaven  fought  for  Tlieo- 
 
 dosius  in  this  battle.  The  troops  of  Eugenius  losing  courage, 
 one  part  took  flight,  the  other  threw  down  their  arms  and 
 begged  mercy  of  Theodosius,  avIio  readily  granted  it,  and 
 ordered  them  to  bring  Eugenius  to  him. 
 
 Eugenius  seeing  these  men  running  to  him  towards  the 
 hill  where  he  had  placed  himself,  asked  whether  they  had  taken 
 Theodosius.  "We  are  come,"  they  replied,  "to  take  you;" 
 and  immediately  they  carried  him  before  Theodosius,  stripped 
 of  his  imperial  ornaments  and  with  his  hands  tied  behind 
 him.  Theodosius  reproached  him  with  the  death  of  A^alen- 
 tinian,  with  his  usurpation,  the  injustice  of  the  war,  and  his 
 confidence  in  the  idol  of  Hercules.  Eugenius  fell  prostrate 
 at  the  feet  of  Theodosius,  begging  his  life  in  a  despicable 
 manner ;  but  the  soldiers  by  his  orders  cut  off  his  head,  and 
 fixing  it  on  the  point  of  a  spear,  carried  it  through  the  camp. 
 At  this  sight  the  rest  of  the  troops  submitted,  and  the  van- 
 quished became  perfectly  imited  to  the  Adctorious.  Arbo- 
 gastes  despairing  of  pardon  fled  into  the  most  inaccessible 
 mountains,  and  finding  that  strict  search  was  being  made  for 
 [»  Claud,  him,  he  killed  himself  with  two^  swords,  on  the  third  day 
 after  the  battle,  which  was  fought  on  the  sixth  of  September, 
 under  the  third  Consulship  of  Arcadius,  and  the  second  of 
 Honorius,  in  the  year  394;. 
 =  Socr.  5.  It  is  said^,  that  at  the  same  time  a  certain  person  possessed 
 24!  °^  with  an  evil  spirit,  coming  out  of  the  church  of  Hebdomon 
 near  Constantinople,  was  carried  up  into  the  air,  and  began 
 to  abuse  St.  John  Baptist,  reproaching  him  that  his  head 
 was  cut  off,  and  crying  out ;  "  Thou  gettest  the  better  of 
 "  me,  thou  art  overcoming  my  forces."     Those  who  stood  by. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  245 
 
 mIk)  were  most  anxious  to  learn  tidings  of  tlic  l)attl(',  noted  A.  D.  394. 
 
 tlic  day,  and  some  time  after  discovered  that  it  was  the  very 
 
 day  on  ■\vliich  the  battle  was  fought,  by  the  account  of  those 
 
 ■\vlio  had  been  there.      Theodosius  threw  down  all  the  idols  of 
 
 Jupiter  which  had   been  erected  on  the  Alps  ;    and  as  .some 
 
 of  his  train'  said  that  they  would  willingly  receive  the  strokes  ['cureori- 
 
 of  those    thunderbolts   which   were  of  gold,   he  "freely   gave  .'^"'j. 
 
 them*.  deciv.  5. 
 
 c.  26. 
 
 He  contented   himself  with  the   death   of  the    two    chief  '    l. 
 rebels,  Eu'jenius  and  Arbogastcs,  and  jjardoned  all  the  rest,  of  Theodo- 
 The   children   of  his   enemies   having  taken   sanctuary   in   a  *'"*• 
 church,  lie  took  that   opportunity  of  ha\'ing  them  brought 
 uj)  in  the  Christian  religion ;    and  so  far  was  he  from  taking 
 their  estates  from  them,  that  he  gave  them  employment.s,  and 
 after  the  victory  suffered  no  man  to  gratify  his  pnvate  revenge, 
 lie  Avrote'  to  St.  Ambrose,  imagining  that  he  kept  from  him  ^  s.  Ambr. 
 through  the  unfavourable  opinion  which  he  had  of  his  affairs,  a!d 'isiw  i 
 as  though  God  had  forsaken  him ;    but  these  letters  found 
 him  at  ]\Iilan,  where  he  had  been  ever  since  the  beginning  of 
 August.    The^  Emperor  desired  him  to  return  thanks  to  God  *  §  4. 
 for   his   victory.     St.  Ambrose   carried   the    letter   into   the 
 church,  laid  it  on  the  altar,  and  then  took  it  in  his  hand 
 as  he  offered  the  sacrifice,  to  the  end  that  the  faith  of  the 
 Emperor   might   speak    by  his  mouth,   and   that    the    letter 
 might  serve  as  an  offering.     In  his  answer  to  the  Emperor, 
 he  intreated  him  to  pardon  the  guilty,  especially  those  who 
 had  not  offended  before.      lie  wrote'  to  him  some  little  time  '  Ep.  62. 
 after  by  one  of  his  Deacons  named  Felix,  who  is  thought  to 
 be  the  same  with  him  who  was  afterwards  Bishop  of  Bologna, 
 and  in  this  letter  he  begs  mercy  for  those  who   had   taken 
 refuge  in  the   church.     The   Emperor  sent   John*  a  notary  •  pauiin. 
 and  tnl)une,  afterwards  Pnetorian  Pnefeet,  to  piotect  them.  ^  ^^' 
 St.  Ambrose    then  went   to   the    Emjieror   at   Acpiileia,   and 
 implored  full    pardon    for    them,   which   he  easily  obtained. 
 The  Ein])eror  even  threw  himself  at   his  feet,  acknowledging 
 that  he  had  been  preserved  by  his  merits  and  prayers. 
 
 St.  Ambrose  returned  to  Milan,  where  Theodosius  aiTived 
 the   day   after  him";    he   abstained    from    partaking   of  the '  ibid. 
 Sacraments,  on  account  of  the  enemies  who  had  been  killed  ()i)'Thcod. 
 in  battle,  although  the  w  ar  was  just ;    and  he  refrained  till  §  ^- 
 
246  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  394.  he  liad  a  testimony  of  the  divine  favour  by  the  arrival  of  his 
 children.     St.  Ambrose  commends  and  gives  an  account  of 
 this  behaviour  of  Tlieodosius,  to  which  he  had  perhaps  ad- 
 I'jiUoriim.']  vised  him.     By  these  children^  of  the  Emperor,  whom  he  sent 
 for  into  Italy,  are  meant  Honorius,  and  perhaps  his  sister 
 2  Ruff.  11.    Placidia,  because  Arcadius^  stayed  at  Constantinople.     On 
 11.  2.  Socr!  their  arrival,  Theodosius  put  them  under  the  care^  of  St.  Am- 
 ^Pauiin      brose,  judging  that  he  could  not  take  a  better  method  to 
 §  32.  protect  them.     As  he  knew  that  he  had  not  long  to  live, 
 
 according  to  the  prophecy  of  St.  John  of  Egypt,  he  di^dded 
 his  empire  between  his  children;  to  Arcadius  he  gave  the 
 East,  of  which  he  had  been  possessed  a  great  while,  and  gave 
 *  Zosim.  4.  him  Ruffinus  to  assist  him  in  his  government*.  He  gave 
 [c.  57.]  Honorius  the  West,  that  is,  Spain,  France,  Africa,  and  the 
 Western  Illyricum,  and  appointed  Stilicho,  to  whom  he  had 
 married  one  of  his  nieces,  to  govern  dimng  his  son^s  nonage. 
 ['  c.  59.]  Whilst  Theodosius  stayed  in  Italy,  he  exhorted^  the  Senators 
 of  Rome  to  quit  their  ancient  superstition,  and  to  embrace 
 the  Clu'istian  faith,  which  has  the  promise  of  delivering  a 
 man  from  all  sin.  They  made  answer  that  they  coidd  not 
 renounce  the  ceremonies  with  which  the  city  had  been 
 founded  and  which  had  continued  for  twelve  hundred  years, 
 to  embrace  a  religion  which  requu'ed  belief  without  rea- 
 soning, and  that,  should  they  consent  to  the  change,  they 
 knew  not  what  might  be  the  consequence.  Then  Theodosius 
 declared  to  them  that  the  public  treasiu'e  was  overcharged  by 
 the  sacrifices  and  other  ceremonies,  and  that  he  thought  the 
 money  might  be  better  employed  in  maintaining  the  forces. 
 The  Senators  persisted,  though  to  no  piu'pose.  The  sa- 
 crifices ceased,  the  profane  ceremonies  were  neglected;  the 
 priests  and  priestesses  of  the  idols  were  driven  away,  and 
 all  the  temples  were  forsaken.  To  this  Zosimus,  who  re- 
 lates it,  attributes  the  destruction  of  Rome. 
 
 In  this  last  journey  of  Theodosius  into  Italy,  the  Western 
 °  Theod.  5.  Bishops  made  another®  effort  against  Flavian  of  Antioch, 
 complaining  that  the  Emperor  still  permitted  the  tjTanny 
 of  that  Bishop.  "  Tell  me,"  says  Theodosius,  "  wherein 
 "  hes  the  tyranny  of  which  you  accuse  him.  Suppose  me 
 '''  to  be  Flavian,  and  I  will  undertake  to  plead  his  cause. ^' 
 And  when  they  replied  that  they  coidd  not  plead  against 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  247 
 
 tlic  ]']in{)cror,  lie  exhorted  tliem  tlieneiforwjird  to  labour  A.  D.  3«!4. 
 towards  the  reunion  of  the  Churelu-s,  and  to  put  an  end 
 to  tluir  animosities  and  unprofitable  contentions.  The 
 "Western  Bishops  yielded  to  the  advice  of  Theodosius  ;  and 
 it  does  not  api)ear  that  they  afterwards  made  use  of  tlu; 
 Imperial  authority  against  Flavian,  lie  liad  on  his  side 
 the  East,  Asia,  Pontus,  Thrace,  and  Illyria. 
 
 lie  was  present  this  same  year  at  a  council  luld  at  (.'ou-        i.i. 
 stantinople,  on  the  following  occasion.     Rulliuus   tin-    Pra--  oli'Istan-^ 
 torian    Pnefeet,  who   now   governed   the   East,  had   ])uilt'   a  |"j\"'j'*'y  ,- 
 palace  ami  a  large  chiu'ch,  in  a  town'  called  Drys  or  The  Oak,  [» irpod- 
 near  Chalcedon,  to  which    has  since    been  given  the  name  '^J^''^' 
 of  RufTlniana.     The  church  Avas  called  in  Greek  Apo.'itok'iou, 
 because  it  was   built   in   honour  of  St.  Peter  and  St.  Paid, 
 lluffinus  placed  a  body  of  !Monks  close  by,  who  performed 
 there  the  oilicc  of  Clerks \     In  order  to  celebrate  the  dcdica-  [>  scc 
 tion   of   this   chiu'ch,  he   assembled   several   Bishops   out  of  y'^,]'',"  ^* 
 different  provinces,  and  a  great  number  of  Monks;   he  sent 
 particularly  for  Evagrius  of  Pontus,  and  honoured  him  so 
 far,  that  at  the  ceremony  of  his   Baptism,  which  was   per- 
 formed at  this  dedication,  he  desu'ed  to  be  raised  from  the 
 font  by  his  hand'.     By  this  we  may  see  that  adult  persons  '  iiciaci. 
 had  godfathers  as  well  as  infants.  ap.'  Romv." 
 
 It  is  thought  then  that  it  was  on  account  of  this  dedication,  1';',^^l'.'^- 
 
 ~  _  '  \  111.  not. 
 
 that  a  Council''  was  held  at  Constantinople ;  and  there  remains  y-  77i.] 
 a  session  dated  the  third  of  the  calends  of  October,  under  the  tone.  ' 
 third  Consulship  of  Arcadius  and  the  second  of  Ilonorius,  \:^  p.  .sii. 
 or  the  twenty-ninth  of  September,  A.D.  39i.     Besides  the  ^'""s] 
 nineteen  Bishops,  whose  names  we  find  there  set  down,  it  is 
 mentioned    thfit    there    were    many    others    present    at    tlic 
 Council.     Nectiunus  of  Constantinople  is  the  first  named ; 
 then  Theophilus  of  Alexandria;  Flavian  of  Antioch;  Palladius 
 of  Ciesarea  in  Cappadoeia,  or  ratlier   Ilelladius",  St.  Basil's  ["  Sco  bk. 
 succes-sor ;    Gelasius   of  Caesarea  in   Palestine;    Gregory  ofai„iih.  25. 
 Nyssa ;    Amphilochius     of    Iconium  ;     Paul     of     1 1 eraclea ;""''' '''•^ 
 Arabiauus  of  Aucvra ;    Amnion  of  Adriauopolis  ;    \  alcrius' ['♦oATjpfot/, 
 
 *  fn»"«i     RffX    1 
 
 of  Tarsus;  Lucius  of  Hierapolis;  Elpidius  of  Laodicea.  These 
 Avorc  all  ^Vretropolitans  of  diffei-ent  provinces  of  the  Eiist,  ex- 
 cepting St.  Gregory  of  Nyssa,  avIio  Avas  a  simple  Bishop,  but 
 verv  venerable  both  on  account  of  his  age  and   his   [xrsijual 
 
248  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  394.  merit :    besides  which  he  had  been  set  doAvn  as  [one  of  the] 
 
 chief  Bishops  of  Pontus,  Avith  whom  all  [in  that  diocese]  were 
 
 to  communicate,  in  order  to  be  deemed  CatholicS;  according 
 
 ['  Cod.       to  a  law  ^  of  Theodosius,  made   on  the    thii'tieth  of  July, 
 
 tit.  1.  .3.  de  A.D.  381.    We  hkewise  find  among  these  Bishops  Theodoras^ 
 
 vid  ^Supr  ^^  Mopsuestia^,  who  was  consequently  at  this  time  esteemed  a 
 
 bk.  lb.  ch.  Catholic.     It  is  observable  that  Nectarius  of  Constantinople 
 
 *supr.bk.9.  presided  at  this  Council,  in  preference  to  either  the  Bishop  of 
 
 Alexandria  or  Antioch.  The  place  where  this  Council  was  held, 
 
 [^(pccTtcTTT]-  was  the  Baptisterj^^  of  the  Church  of  Constantinople,  which 
 
 '"'"'■-'         must  consequently  have  been  very  large,  since  besides  the 
 
 Bishops,  all  the  Clergy  were  present. 
 
 At  this  Council  was  decided  the  difference  between  the  two 
 [^Ai.Geba-  Bishops  Agapius  and  Bagadius*,  concerning  the  See  of  Bostra, 
 the  Metropolis  of  Arabia.     They  were  present,  and  stood  be- 
 fore the  council,  as  the  parties  concerned,  and  it  was  proved 
 that  the  deposition  of  Bagadius  was  performed  by  two  Bishops 
 only,  and  in  his  absence ;    upon  which  Arabianus,  Bishop  of 
 Anc}Ta,  begged  the  council  to  make  a  general  decree  as  to 
 whether  two  Bishops  were  sufficient  for  deposing  another, 
 and  whether  it  could  be  done  when  the  person  was  absent. 
 Theophilus  said  that  with  reference  to  the  future,  he  was  of 
 opinion,  that  even  three  Bishops  were  not  sufficient  to  depose 
 [SeVapxf'i-  any  person,  but  that  all  of  the  same  pro\ince^  ought  if  pos- 
 ^"^■-'  sible  to  be  present,  as  well  as  the  person  accused.     Nectarius 
 
 approved  this  advice  as  conformable  to  the  Apostohc  canons, 
 and  he  was  followed  by  Flavian  and  all  the  rest :    so  that  it 
 was  determined  that  though  three  Bishops  were  sufficient  for 
 ordination,  they  Avere  not  for  deposing. 
 Lii.  After  this  Council  no  more  mention  is  made  of  St.  Gregory 
 
 papistic  of    of  Nyssa,  whose  memory  is  held  in  great  veneration  in  the 
 of  NySa"'^^  Church  on  account  both  of  his  virtue,  his  writings,  and  of 
 St.  Basil  his  brother.     The  Greek  Chui-ch  honours  him  on 
 
 '  Theodore  was  the  disciple  of  Die-  Egypt.  Theodore  of  Mopsuestia  con- 
 dorus  Bishop  of  Tarsus  (A.  D.  378 —  sequently  fell  into  the  opposite  extreme, 
 circ.  394),  and  was  Bishop  of  Mopsu-  and  was  regarded  as  the  real  originator 
 estiafrom  A.D.  393.  He  died  A.D. 429.  of  the  error  of  Nestorius,  who  divided 
 The  heresy  of  Apollinaris  had  led  to  the  tlie  Ui/i/y  of  Person.  His  Biblical  Corn- 
 necessity  of  distinguishing  the  two  na-  mentarics  are  the  standard  of  the  Nes- 
 tures  in  the  Son  with  greater  exactness.  torian  Chaldsean  or  Tliomas  Christians 
 This  necessity  was  increased  hy  the  in  the  East.  See  Giesekr,  vol.  1.  §§.  82, 
 tendency  to  mnfoiinrl  the  Substance,  in  8(). 
 
BOOK  XIX. ]  ECCLESIASTICAL  HISTORY.  249 
 
 tlio  tenth  of  January',  iuul  the  Tjatin  on  the  niutli  of  Marcli*.  A.  D.  394. 
 \\  I'  i'lud  nothing  more  of  St.  Amphilocliius,  whose  memory  '  *'»-'""'"(>'• 
 the  Church  honours  on  the  twenty-third  of  Novcmhcr ; » Martyrui. 
 !St.  Gregory  of  Xazianzus  witnesses'  that  he  used  to  cure  the  '  Cami.  -vi. 
 sick  by  prayer,  and  1)y  the  oblation  of  the  Holy  Sjicrifice.  [',',.  id-jf).' 
 He  left  several  writings  Mhich  were  very  mueli  esteemed  by  ^^"  i/\-^'i 
 Antiquity,  but  of  which  there  are  now  hardly  any  remains. 
 
 Among  the  writings  of  St.  Gregory  of  Nyssa  is  a  Canonical 
 l^[)istle*  written  in  his  old  age  to  Letoius,  Bishop  of  Melitine  ^conc.tom. 
 in  Armenia,  whom  he  calls  his  sinritual  son.     It  seems  to  be  rJV'""^' 
 
 ^  IN.  Oreg. 
 
 |)art  of  a  Paschal  letter,  and  the  rules  for  i)enauce  which  he  *.^>**-  '•""• 
 
 .       .  2.  p.  111.] 
 
 lays  down  in  it  are  more  severe  than  those  of  his  brother 
 
 St.  Basil,  though   eqiially  founded  on  the  tradition  of  the 
 
 ancients  ;  which  shcAV  the  diflcrcnce  of  these  traditions,  even 
 
 in  neighbouring  Churches.    For  voluntary  apostasy,  penance 
 
 was  due  throughoiit  life*;    the  penitent  was  to  be  for  ever  [»p.  117.] 
 
 excluded  fn)m   pvd)lic  prayers ;    he  was  to  pray  in  private, 
 
 and  was  not  suffered  to  receive  the  communion"  till  he  was  ["tAmw^tj- 
 
 dving.     If  he  had  apostatized  through  Avcakuess  and  over-  ""  '^y'^"- 
 
 come  l)y  torture,  he  was  to  undergo  the  penance  due  for 
 
 fornication,  that  is,  for  nine  years.     Those  who  sought  after 
 
 enchanters   and  diviners'',  if  they  did  it  through  contempt '  c.  2. 
 
 of  religion,  are  treated  as  apostates ;    but  if  it  was  through 
 
 irailty  or  weakness®  of  spirit,  they  are  treated  as  those  who  ["  fUKpo- 
 
 had  vielded  under  torture.  t'^V"/; 
 
 \  III.  Oiio- 
 
 For  fornication "  there  was  to  be  nine  3'ears'  penance'' ;  "''-^f-  S- 
 three  years  01  which  the  guilty  were  to  be  entirely  excluded  la] 
 from  the  prayers,  three  years  to  be  only  Auditors,  and  three  fp.'jiy.] 
 \ears  to  be   Prostrate'.     For  adultery  douljle  the  time  "^vas --i  ^,,^,',r. 
 imposed  in  the  same  manner,  that  is,  eighteen  years.     Sins  "''^*^] 
 against   nature''  are   ranked  with  adultery;    St.  BasiP   im- pj).  iia] 
 l)osed  four  years'  penance*  for  the  sin  of  fornication,  and  for  i,k. "wi^ch. 
 adultery,  fifteen*.     For  voluntary  homicide®  St.  Gregory  has  yp  ^  ^^^  , 
 set  down  three  times  nine  vears,  that  is,  twentv-scven  ;    nine  a<i  Ampiu- 
 
 '     .    .  .  *  .  .  lixh.  r.  2-2. 
 
 years  in  each  of  three  conditions,  of  which  the  first  is  en-  [cti:p.2i7.] 
 tire  exclusion  from  the  Church,  the  second  that  of  Autlitor,  Jihij'.p.sg. 
 
 k  "  As  early  as  tlic  third  century  tliorp  "  KXalovrts,   x<'A"ifofTf  j,    flentes,    liic-  '''<<'••■•  •♦• 
 
 "  were  four  fjrailes  of  i)eiiaiice,  like  tliose  "  mantes, —  d/cpoii^tvoi,  audientes, — 70-  L"'-J 
 
 "  tlirough  wliieli  the  Cateclunnens  had  "  vvKKii'ovTfs,    vnonlirroyrft,    genullec- 
 
 "  to    pass.      Tlicse    were   irpSuKKavais,  "  tentus,  substrati, —  ffvytardfifvoi,  con- 
 
 "  iKp6ourii,inrowiirTwats,avaTa<ris(irpoff-  "  sistentes)."    Gieselcr,  vol.  1.  §  68. 
 
250 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XIX. 
 
 A.  D.  394. 
 
 '  S.  Greg. 
 
 ibid.  c.  4. 
 
 [5.] 
 
 «Ep.[2l7.] 
 
 c.  56,  57. 
 
 3  c.  5.  [6.] 
 
 *Eph.4.28. 
 [=  p.  121.] 
 
 [*  TOV  i<po- 
 Slov, 
 Viatici. 
 Siipr.  ch. 
 18,  note  X.] 
 
 LIIT. 
 The  Dona- 
 tists. 
 
 'Possid.c.7. 
 [Append, 
 torn.  10. 
 p.  262.] 
 
 sRetr.lib.l. 
 c.  20. 
 
 ['  Ahece- 
 darius.'] 
 
 and  tlie  tliird  Prostration  in  prayer ;  for  involuntary  homi- 
 cide', as  in  the  case  of  fornication^  nine  years.  St.  BasiP 
 imposed  ten  years  for  invohintary  homicide.  St.  Gregory 
 placed  robbery  by  open  force ^  in  the  same  rank  Avith  homicide, 
 but  for  simple  theft  he  defined  no  particular  time  of  penance, 
 but  obliged  the  culprit  to  make  restitution  by  alms,  and 
 ■would  have  those,  who  had  no  poss6ssions,  make  satisfaction 
 by  bodily  labom*,  according  to  the  precept  of  the  Apostle*. 
 He  was  himself  surprised'^  that  by  the  tradition  of  the  Fathers 
 there  were  not  more  severe  penalties  prescribed  to  restrain 
 avarice,  and  far  from  complaining  of  theii'  rigour  he  wonders 
 at  their  indulgence  in  many  particulars.  In  general,  he 
 pronounced  that  those  who  came  to  confess  their  sins  should 
 be  treated  with  greater  gentleness  than  such  as  were  ac- 
 cused and  convicted  against  their  will,  and  that  according  to 
 the  earnestness  of  the  penitent,  the  Bishop  ought  to  shorten 
 the  time  of  his  penance.  He  requires,  that  if  to  any  of  these 
 the''  communion  is  given  on  supposition  that  they  were  dying, 
 they  must  if  they  recover,  accomplish  the  time  of  their  pe- 
 nance that  remains  unfinished. 
 
 It  was  at  this  time  that  St.  Augustine  being  still  a  Priest' 
 began  to  write  against  the  Donatists';  they  had  so  increased 
 their  numbers  in  Africa  that  they  had  got  there  above  four 
 hundred  Bishops,  and  the  Catholic  Church  in  those  parts 
 seemed  to  be  overwhelmed  b}'  their  numbers.  His  first 
 piece*  against  them  was  a  hymn  in  Acrostic  verse®,  fol- 
 lowing the  order  of  the  alphabet,  as  a  help  to  the  memory. 
 
 '  "  On  occasion  of  the  choice  of  Cse- 
 cilianus  to  be  Bishop  of  Cartilage 
 (A.D.311),  tlie  minority  were  so  vio- 
 lently opposed  to  him,  that  they  elected 
 another  Bishop,  Majoriniis,  on  the 
 ground  that  Cfficilianus  had  been  con- 
 secrated by  a  Traditor  (i.  e.  one  who 
 had  surrendered  the  Holy  Scriptures 
 to  the  Magistrates,  during  Diode- 
 sian's  persecution,  A.D.303-4.),  Felix, 
 Bishop  of  Aptunga.  Majorinus  was 
 soon  succeeded  (A.D.  313.)  by  Dona- 
 tus,  called  tlie  Great,  from  whom  and 
 Donatus,  Bishop  of  Casse  Nigra,  one 
 of  its  most  zealous  supporters,  the 
 party  took  its  name.  Their  strictness 
 in  matters  of  discipline  suited  so  well 
 with  the  prevailing  tendency  in  Africa, 
 that  their  numbers  fast  increased,  and 
 
 "  at  length  they  brought  their  cause  be- 
 "  fore  the  Emperor  Constantino, — the 
 "  first  instance  of  an  appeal  to  the  civil 
 "  power  in  the  atlairs  of  the  Cb.ristian 
 "  Church.  [See b.l8.ch.29.noteo.]Con- 
 "  stantine  at  first  entrusted  Melchiades, 
 "  Bishop  of  Rome,  and  the  Synod  of 
 ''  his  Province,  with  tlie  investigation 
 "  of  the  affair  (A.D.  313.) ;  and  after- 
 "  wards  a  special  Council  was  called 
 "  for  the  purpose  at  Arelate  (A.D.  314). 
 "  In  both  instances  the  decision  having 
 "  been  made  against  the  Donatists,  they 
 "  were  condemned  by  the  Emperor  and 
 "  severe  laws  passed  against  them  (A.D. 
 "  316).  This  did  not  seem  to  diminish 
 "  their  mnnbers,  however,  and  the  sect 
 "  long  continued  to  exist."  Gieseler, 
 vol.  1.  §  Gd. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  251 
 
 St.  Aiigiistine  ^n'otc   it  in  a  very  simple   style  without  ob-  A.  n.  W4. 
 serving  any  Latin  measure,  for  fear  of  being  oljliged  to  put 
 in  words  which  the  generality  would  not  be  able  to  under- 
 stand ;  for  he  composed  this  hymn  for  the  instruction  of  the 
 most  uneducated  people.    This  proves  that  though  the  Punic 
 language  Avas  at  that  time  in  use  in  that  part  of  Africa,  there 
 were  but  few  who  did  not  understand  Latin.      In  this  hymn'  ['J;'^]''^;^  . 
 St.  Auffustine   gave  a  short   account  of  the    schism  of  the 
 Donatists,  and  sets  down  the  most  obvious  arguments  for 
 confuting  them.     lie  did  not  forget''  to  reproach  tliem  with  ['LiferaL.] 
 the   Ci>'cumccllio)ies''\  and  other  wicked   people   whom   they 
 suffered  among  them.    He  wrote  also',  whilst  he  was  a  Priest,  ^  Retract,  i. 
 another  piece  Avhich  is  lost,  against  the  letter  of  Donatus',  <  s.  Auj?. 
 the  second  Donatist  Bishop  of  Carthage.     These  schismatics  "l^jll; /"' ; 
 were  taken  at  a  great  advantage  at  that  time  on  account  of  P-  ^i] 
 their  internal  divisions* ;    for  besides  the  great  party  Avhom  ^  in  i-saim. 
 they  styled  pure*^  Donatists,  there  were  many  other'  societies  ■i9;&c.'"'" 
 less  numerous ;    each  belie\4ng  that  they  alone  had  the  true  ^^'-f^'" 
 Baptism,  and  were  the  True  Church.     Amongst  these  lesser  '  iH\Bni.f. 
 schisms  of  the  Donatists  there  were  the  Claudianists,  and  the  |..  j^-i.] 
 Urbanists',  who  existed  in  a  corner  of  Numidia;    the  Roga- "  Contr. 
 tists*  at  Cartenna  in   Mauritania  Ctesariensis,  the  chief  of  (..''o,)'"^'^^ 
 whom  was  Rogatus'  [Bishop  of  Cartenna,]  who  had  caused  pJp^-*;3.^ 
 a  schism  about  thirty  years  before.     During  the  war  of  the  c.^3.]^  ^.^ 
 tjTant  Firmus",  that  is,  about  the  year  372,  they  were  perse-  Petii.  i>.  sa. 
 cuted  bv  the  other  Donatists,  and  on  that  account  they  gave  fip.iaL 
 
 Vim.  11,12. 
 
 "•   In  consequence  of  the  condemna-  c.  Donat.)  whom   Constans  stnt  (A.I).  ,,  ".)"yT 
 
 tion  of  the   Donatists  by  the  Church,  3t7.)  to  restore  the  African  Church  to  I  — "*    J 
 
 imperial  laws  were  enacted  ajj^ainst  tliem.  the  peace,  which  lasted  till  the  accession 
 
 (Contr.  Ep.rarmen.  1.  19.)   Tliese  were  of  Julian  (A.D.  361.);  and  of  the  Monks, 
 
 openly  resisted  by  the  fanatic  .\p:onistiei,  (In  P.salm.  132.)    Conip.  Supr.  ch.  H. 
 
 by  the  Catholics  called  Circelliones  or  and  21.  note  ([. 
 
 Circunu-elliones    (or  Vagrants,  cirrum  "   The  tyranny  of  Count  Romanus 
 
 rr//«s  hac  iliac  euntcs,  nuscpiani  sedes  the  elder  VaKnlinian's   military  com- 
 
 habentes.    S.Aug,   in  Ps.    132.   Contr.  niander  in  .Africa,  provoked  the  natives 
 
 Gaudent    28.),   whose   watchword    was  to  join  Firmus,  the  Moorish   fratricide, 
 
 Deo  Imidcs  (c.  lit.  Petil.  2.  (>o.)  and  who,  in  revolt,  A.D.  372.     ValentiniaJi  sent 
 
 at  first  with  clubs,  afterwards  with  arms,  Theodosius,  the  father  of  the  great  Lin- 
 
 a.ssailcd  not  only  the  Catholics  (Ibid.  1.  peror  of  the  same  name,  against  Firimis, 
 
 1  7.),  hut  the  seceders  from  the  Donatists  and  the  .Tiigurthine  war  was  acted  over 
 
 (l)egest.cuni  Enicr.  §  9).    Their  fana-  again.     At   last,   when    Igmazen,   king 
 
 ticism  led  them  to  suicide,  as  a  kind  of  of  the   Isafi.-nses,   in  whose  dominions 
 
 martvrdoni.   (Hrev,  ("oil.  cum  Don.  3'.  Firmus    had    taken    refuge,    had    been 
 
 dici.  '§  13.  23.  Contr.  Kp.  Pann.  3.  §  29.)  terrified  into  consenting  to  his  betrayal, 
 
 Tliose  Donatists  who  did  not  disclaim  the  rebel  avoided  it  by  stiangling  him- 
 
 them  (for  some  did),  alleged  against  the  self.   Gibbon,  ch.  25. 
 Catholics  the  excesses  of  Macarius  (Ps. 
 
Ciesc  4.6,7.  numerous  Council,  whicli  they  were  afterwards  to  hold.    They 
 
 [''P.487.F.]  1  • 
 
 did  assemble  to  the  number  of  above  a  hundred  at  Cabarsussi 
 
 252  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  394.  these  last  the  name  of  Firmians'.  But  the  greatest  scandal 
 ['Ep.87.ad  ^as  the  schism  of  the  Maximiauists. 
 
 Ement.  10. 
 
 p.  213.1  After  the  death  of  Parmenian,  successor  to  Donatus,  the 
 
 LIV 
 
 Schism'of  Donatists  elected  Primianus  to  the  Bishopric  of  Carthage; 
 Maximia^  but  the  Dcacoii  Maximianus^  having  been  condemned  and  ex- 
 "degest.     communicated  by  him,  went  to  the  neighbouring  Bishops, 
 
 cum  Emer.  -^  '  ,  °  .*=.  ^    ' 
 
 §9.  [tom.9.  and  formed  a  party  against  him,  chiefly  accusing  him  of  re- 
 '[^  seniores  cciving  uiiworthy  persons  to  communion  with  him.  The  elders' 
 sim7''^See  ^i^aong  them  wrote  ^  to  all  the  Bishops  of  their  party^  entreating 
 Bingham,    them  to  comc  immediately  to  check  the  designs  of  Primianus; 
 
 bk.2.  ch.I9.  "  o  ^ 
 
 §  19.]  upon  this  they  assembled  at  Carthage  to  the  number  of  forty- 
 Serm.  2.2o!  three^;  but  Primianus  would  not  appear^  and  they  were 
 *  Con'tr  ''     contented'^  with  ordering  him  to  justify  himself  in  a  more 
 
 '6,7. 
 
 F.] 
 
 in  the  province  of  Bizacena,  where  Primianus  still  refusing  to 
 ['lnPs.36.  appear  was  condemned  as  guilty  of  several  crimes,  viz.  ^of 
 ^"'  '  '      having  constituted  successors  to  Bishops  that  were  still  lining; 
 [''incestos.]  of  having  mingled  the  wicked®  wdth  the  communion  of  the 
 saints ;  of  having  engaged  the  Priests  in  a  conspiracy  against 
 Maximianus,  and  three  other  Deacons ;  of  causing  the  Priest 
 Fortunatus  to  be  thrown  into  a  common-sewer,  because  he 
 had  baptized  some  sick  persons;  of  having  refused  communion 
 ["  abdi-      to  the  Priest  Demetrius,  in  order  to  force  him  to  forsake®  his 
 son ;  and  of  having  abused  the  elders  of  the  Chiu'ch,  because 
 they  disapproved  of  his  admitting  the  Claudianists  to  com- 
 munion.    To  these  accusations  the  Bishops  of  the  Council 
 added :    "  His  ha^dng  refused  to  present  himself  before  us  in 
 "  order  to  have  his  cause  heard,  his  having  joined  with  the 
 ['muititu-  "  people  and  officers'  in  shutting  the  door  of  the  Basilicas  to 
 officio.']       "  hinder  us  from  coming  in,  and  his  having  contemptuously 
 "  rejected  the  deputies  whom  we  had  sent  to  him.^^ 
 
 For  these  and  certain  other  crimes  which  they  expressed, 
 \^  p.  280.]  besides  those  which  they  said^  shame  hindered  them  from 
 mentioning,  they  condemned  Primianus,  and  warned  all  the 
 Bishops,  Clerks,  and  people,  to  avoid  communion  with  him; 
 allowing  them  however  six  months'  time  to  declare  in,  namely, 
 from  the  twenty-fourth  of  June,  the  day  on  which  they  pro- 
 nounced sentence,  to  the  twenty-fifth  of  December.  These 
 events  are  thought  to  have  happened  in  the  year  393.     They 
 
nooK  XIX.]  ECCLESIASTICAL   IllSTORV.  253 
 
 wrote  this  condemnation  in  a  circular  letter  called  Tractaforia\  A-  P-  '^'"- 
 sij^ncd  by  them,  to  the  number  of  fit'ty-thrcc.     IIavin<;  in  t'  ''*'*^] 
 this  manner  condemned  and  deposed  Primianus,  they  elected*  'C""**". 
 
 ^  ,         .  '  *  Cresc.3. 13. 
 
 IMaximianus  liishoj)  of  Carthape  in  his  stead,  the  same  Deacon 
 uhom  Primiaiuis  had  before  condemned,  and  he  was  ordained  by 
 twelve^  Bishops,  who  laid  their  hands  on  him  in  the  presence  »Conir.  lit. 
 of  the  Clergy'  of  Carthage.     Primianus  seeing  his  adversary  «  cotiir! 
 supported  by  several  Bishops  of  the  jjrocousular  province  of  |,[^  ria  ' 
 Bizacena  and  that  of  Tripolis*,  relied  upon  those  of  Mauritania  »  Do  Unit, 
 and  Xumidia,  besides  those  of  other  provinces,  who  continued  i:|,'ist.  ad 
 in  his  party,  which   Avas   always   the   more   numerous.     He  ^''!''"'"^ 
 therefore  assembled*  at  Bagaia  in  Numidia  a  Council  of  three  "  Conir. 
 hundred  and  ten  Bishops  on  the  eighth  of  the  calends  of  ^fay,  ct  4^  39."* 
 under  the  third  Consulship  of  Arcadius  and  the  second  of 
 Honorius,  in  the  year  394-,  on  the  twenty-fourth  of  April. 
 In  this  Council  Primianus,  not  looking  upon  himself  as  con- 
 demned, sat  with  the  judges',  among  whom  his  name  stands  '  in  p#. .%. 
 second*.    They  there  condemned"  Maximianus  though  absent,  'rp"282.f" 
 Emeritus'    Bishop  of  Caisarea  in  Mauritania,  i)ronouncing  the  ^^  -^^="''*- 
 
 _  ^  _  ^  '  ^  loni.  .3.  J). 
 
 sentence  in  the  following  terms" :  "  As  bv  the  AVill  of  Almighty  f^"] 
 "  God,  and  His  Christ,  we  hold  this  Coiuicil  in  the  city  of  3.  53. 
 "  Bagaia,  it  hath  seemed  good  to  the  IIolv  Spirit,  "Which  is  (.unlifnior. 
 "  in  us,  to  secure  continual  peace,  and  to  cut  oft"  sacrilegious  f:;'0p<'3i. 
 "  schisms.'^    And  afterwards^ :  "Maximianus  the  opposcr'  of 'c-  Crosc. 
 "  the  Faith,  an  adulterer'  from  the  Truth,  an  enemy  of  our  p^Emu- 
 "  mother  theChiu-ch,  a  minister  of  Corah,  Uathan  and  Abiram,  ["'veHfatis 
 "  hath  been  cast  out  of  the  bosom  of  peace  bv  the  thunder-  «''""'•- 
 
 *  -  rum.  J 
 
 "  bolt  of  our  sentence."  The  rest  runs  in  the  same  style. 
 They  condemn  by  name  the  twelve  Bishops  who  had  ordained 
 Maximianus,  and  in  general  all  the  Clergy  of  the  Church  of 
 Carthage  who  had  been  present  at  his  ordination  ;  but  as  for 
 the  other  Bishops^  who  had  not  laid  their  hands  on  him,  they  [»c.  54.] 
 allowed  them  eight  months  time  to  return  to  them,  that  is,  to 
 the  twenty-fifth  of  December,  after  which  time  they  were  not 
 to  be  received,  hut  to  remain  condemned. 
 
 It  was  dm-ing  the  time  of  St.  Augustine's  Priesthood,  that  „  .  ^\\  . 
 
 "^  _  '^  Iricndship 
 
 he    contracted   a   friendship    with    St.  Paulinus,    afterwards  of  st.  au- 
 Bishoj)  of  Xola,  through   St.  Alypius,  who  had  lately  been  st.  Pauli- 
 made  Bishop"  of  Thagaste  his  native  place.     St.  Alypius  had  "j|e„t.<;t 
 known  St.  Paulinus  at  Milan,  when  he  was  baptized  there,  ^um  Emer. 
 
 [torn.  9. 
 
254  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  P.  394.  in  387.  Hearing  of  his  conversion,  he  sent  to  him_,  about  the 
 P-6-5-y-]  year  394_,  five  of  St.  Augustine's  works  against  the  Manichees, 
 §  5.  [Scr.    which  probably  were  his  books,  On  the  Manners  of  the  Church^, 
 
 395  tom  'J  1 
 
 ['  Supra"  OnFi'ee-iviW,  On  the  True  Religion^,  On  the  Profitableness  of  Faith*, 
 P  Supr.ch.  ^^^  t^^^  ^^  ^^^  ^^^  Souls*.   St. Pauhnus^  returned  St.  Alypius 
 
 If-)  ^  thanks,  and  at  the  same  time  begged  him  to  send  him  the 
 ['Supr.ch.      _  •"  ...  .  . 
 
 37.]  history  of  his  hfe  in  writinsr.     He  sent  at  the  same  time  with 
 
 r4  Supj-  ch.  ... 
 
 38.]  "  '  this  letter,  another''  for  St.  Augustine,  in  which  he  says  that 
 Ep' 24  "^  ^^®  ^^^^  delighted  with  his  works,  and  commends^  himself 
 g[^^^-  39^-]  to  his  prayers.  He  sent  each  of  them  a  loaf  of  bread  by  way 
 Ep.  25.  of  eulogia,  that  is  to  say,  of  blessing*.  Both  letters  bore  the 
 [s  eu'iogiam  uamcs  of  Pauliuus,  and  of  Therasia  or  Theresa  his  wife, 
 Zta^mifa-  ^^^  ^^^  "^^^^^^  ^^^^  quitted  the  world.  In  the  letter  to  Alypius, 
 tis  indicia.   s^_  Pauhnus  commends  himself  to  the  brethren  who  are  in 
 
 Ep.  23.] 
 
 the  chui'ches  and  monasteries  at  Carthage,  at  Thagaste,  at 
 Hippo,  and  other  places ;  which  shews  how  monasticism  had 
 already  spread  in  Africa.  St.  Augustine,  in  answering  this 
 letter  says  among  other  things,  "  Suffer  not  youi'self  to  be  so 
 "  carried  aAvay  with  what  the  Truth  speaks  by  me,  as  not  to 
 "  take  heed  to  what  I  say  myself;  lest,  receiving  too  greedily 
 "  that  good  food  which,  bestowed  on  me,  I  dispense  to  others, 
 "  you  should  forget  to  pray  for  the  sins  and  errors  which  I 
 9  Ep.  27.     "  commit  myself."    And  afterwards.    "  He  is  indeed  better, 
 
 ^  4    fscr 
 
 A.D.  395.]  "  (who  can  deny  it?)  who  is  rich  in  the  greatest  gifts  from 
 
 "  God  than  the  man  who  is  rich  in  the  fewer  and  lower 
 
 "  gifts,  but  it  is  better  to  return  thanks  to  God  for  a  moderate 
 
 "  gift  than  to  desire  to  be  commended  oneself  for  a  great 
 
 "  one."     After  this  he  promises  the  life  of  Alypius,  which 
 
 that  holy  Bishop  could  not  be  persuaded  to  write  himself; 
 
 and  as  he  sent  this  letter  by  Romanianus  his  old  friend,  he 
 
 commended  to  him  Licentius  Avho  was  Romanianus'  son.    He 
 
 could  not  disengage  tliis  young  man  from  worldly  pleasures 
 
 and  expectations,  which  made  him  very  uneasy  in  regard  to 
 
 '  Ep.  26.     his  salvation,  as  appears  in  the  letter'  which  he  wrote  to  him 
 
 [« Ed.  Be-  and    sent    at    the    same    time    with   this    to    St.   Paulinus^. 
 
 tit.  et  Ep.    St.  Paulinus    was    every  way  worthy  of  the    friendship    of 
 
 '^^'  ^-^        St.  Augustine.     He  was  descended  of  the   noblest  families 
 
 s  uran.  Ep  ^^  Romc,  had  a  large  estate  in  Aquitania,  and  was  born  at 
 
 init  [Apud  Bourdeaux':  for  the  Roman  nobility  had  considerable  posses- 
 
 isunum.  _  _     *'        _  ^   _ 
 
 tom.  3.       sions  in  the  provinces,  and  sometimes  lived  there.     Paulinus, 
 
 p.  733-5.  ^ 
 
 Jun.  22.] 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  255 
 
 ^vho  is   sometimes    called    Pontius    and    !Mcropius,   was    in-  A.  P.  30t. 
 structed  in  human  learning  by  the  famous  Ausonius,  who 
 always  retained  liis  friendship;    and  he  became  one  of  the 
 most   polite  writers  of  his  time,  both   in  pro.sc   and   verse. 
 lie  was  preferred  to  great  employments,  even  to  tliat  of  the 
 Consulship',  although  his  name  is  not  found  in  the  Fasti.  'Auson.F.p. 
 Ilis  wife  had  a  fortmie   suitable  to  his,  and  there  M'anted     '  ""  * 
 nothing  to  complete  their  temporal  happiness,  but  children. 
 After  having  long  desired  them,  they  had  a  son,  who  died  eight 
 days  after  he  was  born,  whilst  they  were  at  Com])lutum*  in  ['  AUala.] 
 Spain,  and  they  buried  him  near  some  ^Martyrs.    AN'hilst  they 
 were  in  this  condition  they  determined,  after  they  liad  long 
 considered  it,  to  fpiit  tlic  world  and  to  give  themselves  up 
 entirely  to  Gon.     The  wife,  far  from  opposing  it,  encouraged 
 her  husband.     lie  was  baptized  by  St.  Delphinus  Bishop  of 
 Boni'deaux,  when  he  was  thirty-eight  years  of  age,  about  the 
 year  392  ;  so  that  he  was  of  the  same  age  with  St.  Augustine, 
 and   born   about   the   year  354.     As   he   had    deferred  his 
 baptism  till  he  was  entirely  converted,  he  soon  embraced  a 
 monastic  life,  and  retii'cd  with  his  wife  into  Spain,  whom  he 
 looked  upon  no  otherwise  than  as  his  sister.     The  retreat  of 
 so  celebrated  a  man  made  a  great  noise  in  the  world  ;   many  s  ausou 
 blamed  him,  and  among  the  rest  his  friend  Ausonius,  who  re-  pil-.-;'^-,, 
 proaehed  him  for  suffering  himself  to  be  governed  bv  his  wife^  2.5. 
 and  with  having  become  melancholy'.    But  St.  Paulinus  knew  poem.  11, 
 very  Avell  how  to  answer  him,  and  did  so  in  verse,  as  Ausonius  scr.  subfin. 
 had  written  to  him\  •''"•  ;"f3. 
 
 When  Vigilantius,  a  Priest   belonging  to  the  Chui'ch  at      lvi. 
 Barcelona,  went  to  Jenisalem,  St.  Paidinns  gave  him  a  letter  st.  Jerome 
 for  St.  Jerome,  whom  he  consulted  concerning  the  maimer  in  {,",^^'    '^"' 
 which  he  ought  to  hve  in  his  retirement,  and  congratulated  j,'^-  ^^^f^Q 
 him  on  the  happiness  he  enjoyed  in  living  in  the  Holy  Land.  s<t.  :m. 
 lie  sent  Jnni  at  the  same  tunc  a  discourse'  which  he  made  at  ad  Pauiin. 
 the  request  of  one  of  his  friends,  in  defence  of  the  Emperor  Ei).9!ai.28. 
 Theodosius  a^raiust   the  calumnies  of  the  Pagans,  which  he  [P-  •"&•] 
 
 .  .  .  '"^^l  SoVtT. 
 
 had    not    i)ublished.     A'igilantiiis    found    him    in    Palestine,  Gonnad.  in 
 
 .         .  Paul.  r§4i>. 
 
 during  an  earthquake',  which  is  thouglit  to  be  one  of  those  ap.  s.Hier. 
 
 which  preceded  the  death  of  Theodosius,  about  the  end  of  the  ''s"iiier.  in 
 
 vcar  391.    St.  Jerome  answered  St.  Paulinus,  and  said  to  him  y'P'""*- '^• 
 
 .        .  .        •*•  [P-  2S6.] 
 
 among  other  things" :  "Think  not  tliat  any  thing  is  Manting "  li>i'i.  Ep. 
 
 c.2.[p.564.] 
 
256  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  394.  "  in  your  faith,  because  you  have  not  seen  Jerusalem,  nor 
 "  suppose  that  I  am  the  better  for  living  in  Bethlehem; 
 "  I  would  only  have  you  in  furtherance  of  your  design,  leave 
 "  the  cities  and  liA^e  in  the  country.  Jerusalem  is  a  large 
 "  city,  which  has  its  public  Council,  its  Court,  Officers,  Actors, 
 "  Jesters,  and  Aictims  of  impurity,  like  other  cities,  a  gi'eat 
 "  crowd  of  people,  and  a  continual  concourse  from  all  parts 
 "  of  the  world ;  so  that  you  would  find  there  all  that  you 
 "  might  elsewhere  escape." 
 
 '  c.  3.  [p.  He  then  shewed'  him  the  difference  between  the  life  of 
 a  Clerk  and  a  Monk  ;  "  If"  (he  says)  "you  would  follow  the 
 "  office  of  a  Priest  or  a  Bislioi?,  live  in  the  cities  and  towns, 
 "  and  work  out  yom*  own  salvation  by  procuring  that  of 
 "  others ;    but  if  you  merit  in  the  least  the  name  you  bear, 
 
 [2  Mona-     "  that  is,  a  solitary^,  what  would  you  do  in  cities,  which  are 
 
 fos.]'  "  the  habitation  of  the  multitude?  Every  one  has  his  own 
 "  patterns  to  hve  by ;  the  Bishops  and  the  Priests  ought  to 
 "  imitate  the  Apostles  and  Apostolic  men;  our  leaders  are  the 
 "  Pauls",  the  AntoniesP,  the  Hilarious'',  and  to  go  back  to  the 
 "  Scriptures,  Elias,  the  sons  of  the  Prophets  and  the  Recha- 
 "  bites.     I  would  have  you,  therefore,  since  you  are  united 
 
 ['His  wife,  "  to  your  holy  sister^,  and  not  entirely  free,  to  shun  public 
 
 Bened.]  "  asscmbhes,  and  feasts,  and  offices  of  ci\T[lity.  Eat  not  until 
 "  evening,  and  then  cheap  things,  as  herbs  or  pulse.     You 
 
 [*  Supra,     "  have  the  books  against  Jovinian\  where  I  have  discoursed 
 
 ch.  42.1 
 
 "  at  large  of  the  contempt  of  luxurious  living,  but  let  the 
 "  Holy  Scriptures  always  be  in  youi*  hands.  Frequent  be 
 "  your  watchings,  frequent  yoirr  prayers.  Distribute  your 
 "  alms  yourself.  Do  not  take  upon  you  to  distribute  those 
 "  of  others,  and  give  your  own  with  caution  and  discretion, 
 "  as  being  no  more  than  the  steward  of  your  goods."  He 
 afterwards  commended  his  discourse  on  Theodosius,  which 
 was  a  panegyric,  to  shew  that  he  had  ^'anquisl^ed  the  tyrants, 
 
 °  St.  Paul,  of  Thebes  in  Egypt,  re-  conversion  lie  visited  St.  Anthony,  and 
 
 tired  into  the  desert  at  the  time  of  the  adopted  a  solitary  life  near  his  birth- 
 
 Decian  persecution  (A.D. 249-251.), the  place,  in  Palestine,   (A.D.  307).     He 
 
 period  of  St.  Anthony's  birth.     In  A.D.  began  to  work  miracles  A.D.  329.    He 
 
 340,  St.  Anthony,  by  revelation,  visited  assembled  a  monastic  community  near 
 
 him,  and  buried  him.  Gaza,  and  led  to  the  establishment  of 
 
 p  See  bk.  18.  ch.  20.  note  s.  many  others    in    Palestine  and  Syria, 
 
 1  St.  Hilarion  was  born  of  idolatrous  which    he   annually  visited.     He  died 
 
 parents,  about  A.  D.  292.  near  Gaza,  about  A.D.  370. 
 and  educated  at  Alexandria.     On   his 
 
BOOK  XIX.]         ECCLESIASTICAL  HISTORY.  2.'j7 
 
 rather  by  faith  than  arms,  and  that  he  had  reconciled  sovc-  a.  d.  ■•W4. 
 rcii^u  power  with  Christian  liuniility.  St.  Jerome  considered 
 tliis  discourse  to  be  jndicious,  af;recal)le,  and  composed  ac- 
 cording to  all  the  rules  of  art.  lie  exhorts  St.  Paulinus  to 
 improve  his  talent  for  eloqiiencc,  and  to  cultivate  it  by  reading 
 the  Holy  Scripture  and  the  Ecclesiastical  authors,  whom  he 
 criticises  cursorily. 
 
 About  the  same  time  St.  Jerome  was  also  consulted '  by  '  [r.|>.  -»:. 
 Furia  a  lloman   lady  of  the  highest  rank,  descended  from  lur.  p. hh4. 
 the  Camilli,  and  a  connection  of  St.  Paula.    She  wjis  a  widow,  ^.^  j " 
 young,  and  Avithout  children,  and  asked  his  advice  how  she 
 shoidd   behave    in    this   state.     St.  Jerome  exhoi'ted  her  to 
 continue  in  it,  notwithstanding  the  solicitations  of  her  father 
 Lffitus,  and  her  attendants,  who  lu'ged  her  to  marry  again.    He 
 represented  to  her  the  inconveniences  of  a  second  marriage, 
 and  advised  her  to  abstain  from  wine,  and  not  only  from  flesh 
 but  from  most  sorts  of  pulse,  and  to  apply  herself  to  reading, 
 prayer,  and  alms,  and  to  live  in  the  most  retired  manner. 
 He  referred  her  also  to  his  books  against  Jovinian,  written 
 two  }'ears  before. 
 
 Once  when  St.  Paulinus  was  at  Barcelona  and  present  at      LVii. 
 
 .  /-HI     ■  T-w  1  Retreat  of 
 
 the    service   of  the   Church  on   Cliristmas-Day,   the    people  st.  Pau- 
 inflamed  with  zeal  suddenly  fell"  upon  him,  and  presenting  r'"^ 'pauiT 
 him  to  Lampius,  the  Bishop,  obliged  him  to  consecrate  him  ^v-  'O-  E-*^- 
 Priest.     St.  Paulinus'  Avas  unwilling  to  submit  to  it,  because  a(i  Aiyp.] 
 he  thought  of  nothing  but  retirement,  and  the  obscurity  of  a  airlscver! 
 monastic  life.     He  had  long  resolved  to  pass  his  life  at  Nola  ^^  ^^■J^  ,^^ 
 in  Italy,  near  the  tomb  of  St.  Felix,  and  therefore  wo\ild  only  ad  Amand. 
 surtcr  himself  to  be  ordained  upon  condition  that  he  should 
 not  be  attached  to  the  Church  of  Barcelona,  but  admitted  to 
 the  Priesthood  without  a  title ;    and  this  is  likely  one  of  the 
 instances  of  a  free  ordination,  without  the  ordained  person 
 being  attached  to  any  particular  church  ''.     He  seems  likewise 
 
 '  St.  Jerome  seems  to  have  had  this  donius,  tlie  Syrian  Anchorite,  ordained 
 
 privilege  granted  him  as  well  as  Pau-  Priest,    Bingham    says    he    remembers 
 
 linus,  having  licence,  when  he  was  or-  none.    Ibid.     The  Church  custom,  that 
 
 dained,  to  continue  a  Monk  and  return  no  man  should  be  ordained  without  a 
 
 to  his  monastery.     See  Bingham,  bk.  4.  title  (oTroAfAujUfVoij),  was  confirmed  at 
 
 ch. (i.  §  3.  and  supra  1 7.  ch.  .5.3.    Besides  Chalcedon.     Ibid.  §2.      Tliis  rule  was 
 
 these,    and    the    cases    of    Barses    and  transferred  into  the  body  of  the  canon 
 
 Eulogius,  two  Monks  of  Edessa,  (who,  law  ;  and  afterwards  into  the  constitu- 
 
 according  to  Sozomen,  were  ordained  tioii  of  the  English  Church  by  Egbert, 
 
 Bishops  without  any  see),  and  Mace-  Archbishop  of  York,  (A. D.  732 — 767), 
 
258  ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.  394.  to  have  been  immediately  s  ordained  Priest,  without  going 
 through  the  inferior  degrees;  for  he  called  God  to  witness, 
 that  he  was  so  far  from  despising  the  rank  of  a  Priest,  he 
 ['  sacram    could  wish  to  liave  begun  with  serving  the  Church "  in  the 
 tutem]        office  of  door-keeper\    After  this,  that  he  might  devote  him- 
 [^sedituus]  gg^  more  entirely  to  God,  St.  Paulinus  disposed  of  all  his 
 p  Hooker,  estate^,  which  he  had  abeady  begun  to  do,  and  distributed  it 
 23.  §  9J     to  the  poor.     He  opened  his  granaries*  and  his  store-houses 
 E^ist"'c  4  *°  ^^^  ^^^^  came,  and  not  thinking  the  poor  of  his  own  neigh- 
 [apud  Sur.  bourhood  sufficient,  he  assembled  them  from  all  parts  that  he 
 p.  734.]      might  feed  and  clothe  them.     He  redeemed  numbers  of  im- 
 prisoned captives  and  debtors,  who  were  reduced  to  slavery 
 for  want  of  means  to  pay,  and  he  discharged  the  debts  of 
 numbers  of  other  bankrupts.      Having  thus  disposed  of  his 
 affairs  he  came  into  Italy,  and  passed  through  Milan  where 
 »S.  Pauiin.  St,  Ambrose^  wished  to  detain  him,  and  place  him  among  his 
 45!ad  Aiyp.  clcrgy,  SO  that,  wherever  he  happened  to  be,  he  might  be 
 [§  4.]         looked  upon   as  a  Priest  of  Milan.     St.  Paulinus  did  not, 
 however,  consent  to  it,  but  continued  his  journey  and  came 
 to  Rome,  where  he  was  better  received  by  the  people  than 
 the  Clergy,  part  of  whom,  and  even  the  Poj)e  himself,  would 
 have  no  intercourse  with  him.     St.  Paulinus  yielded  to  their 
 "Ep.i.ai.s.  emy  and  retired,  but  when  he  ^vrote*^  to  his  ft'iend  Severus 
 [§  fsY^'    1^6  could  not  forbear  complaining  of  it.     The  Pope  may  have 
 been  displeased  that  St.  Paulinus  had  been  ordained  Priest, 
 being  but  a  Neophyte  and  a  simple  layman,  contrary  to  the 
 rules,  the  observation  of  which  he  recommends  in  one  of  his 
 '  s.  Siric.    letters';  but  the  force  that  was  used  to  St.  Pauhnus  might 
 orthod.  [p.  well  excuse  liim, 
 
 sCTdrc"^^       He  at  last  retired  to  Nola^  and  there  spent  the  remainder 
 
 AD. 386.]  of  iiis  life   as  he  had  desired  eighteen  years  before.     He  was 
 
 [Scr.  A.D.  persuaded  to  it  by  the  devotion  he  felt  for  St.  Fehx  the 
 
 p.  380.]  ^' "  Martyr,  whose  miracles  drew  a  great  concourse  of  people  from 
 
 all  parts  of  Italy.     St.  Paulinus  had  an  intimate  knowledge 
 
 of  this,  because  his  paternal  estate  was  near  Nola.     So  that 
 
 from  his  youth  he  looked  upon  St.  Fehx  as  his  patron  and 
 
 and  it   was  accordingly  prohibited   in  whole  Chapter  of  Hooker, 
 
 the  several  bodies  of  our  Canons,  made  «  Compare  the  cases  of  St.  Ambrose 
 
 since  the  Reformation  and  before   the  (bk.    17.    ch.   21),    Nectarius   (bk.    18. 
 
 Canons  of  1603.     See  Keble's  Note  to  ch.  5),  and  St.  Cyprian;  and  see  Bing- 
 
 Hooker,  bk.  5.  ch.  80.  §  3.     Read  the  ham,  bk.  2.  ch.  10.  §  7. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  259 
 
 protector,  and  the  respect  which  he  had  for  liim  contributed  A-  n.  no4. 
 not  a  little  to  his  conversion.  He  retired,  tlicrefore,  to  a 
 place  near  tlie  church  where  his  relics  were  deposited,  in  an 
 agTccahlc  situation,  half  a  mile  from  the  city  of  Nola,  and 
 lived  there  with  his  wife  St.  Therasia,  upon  a  small  estate 
 which  he  had  reserved  for  himself.  He  looked  upon  himself 
 as  the  kee])cr  of  that  eluireh ;  he  cleansed  the  doors  every 
 morning,  and  watched  there  all  night;  and  every  year  made 
 a  poem  in  honour  of  St.  Felix,  which  he  pid)lishcd  on  the 
 1  1th  of  January,  the  day  of  his  festival.  There  are  ten  of 
 them  still  remaining,  the  first  of  which  was  composed  while 
 he  was  still  in  Spain,  prepai'ing  to  return  into  Italy;  the 
 second  in  the  first  year  that  he  was  settled  there,  but  he 
 must  have  made  many  more  since  he  stayed  there  about 
 thirty-five  years.  In  this  retreat  St.  Paulinus  lived  in  a  state 
 of  poverty,  iising  earthen  and  wooden  vessels,  wearing  a 
 coarse  and  neglected  garment,  fasting  and  praying,  and 
 practising  all  the  exercises  of  a  monastic  life. 
 
 St.  Ambrose,  hearing  of  his  retreat,  WTote  '   about  it  to  '  Ep.  s. 
 St.  Sabinus,  liishop  of  Placentia,  his  friend,  foreseeing  how  [scr.  circ. 
 indignant  the  world  would  be  at  so  strange  an  alteration.  ^^'^ 
 "  They  will  not  endure,^'   said  he,  "  that  a  man  of  such  a 
 "  family,  of  such  a  mind,  and  so  eloquent,  shoidd  leave  the 
 "  Senate,  and  suflFer  his  family  to  become  extinct ;  men,  A^  ho 
 "  used  to  shave  their  heads  and  eyebrows  when  they  con- 
 "  secrated  themselves  to  Isis^,  esteem  it  an  unworthy  action  ['BinRiiam, 
 
 7   *t   r  T 
 
 "  in  a  Christian  to  change  his  habit  through  zeal  for  re- 
 "  hgion." 
 
 The  Emperor  Theodosius'  was  returning  to  Constantinople     i.viii. 
 in  the  beginning  of  the  year  395,  when  he  was  seized  with  a  the  F.miic- 
 dr()])sy,  brought  on  by  the   fatigue  of  the  last  war,  which  [(usius^"' 
 proved  fatal.     As  soon  as  he  found  himself  ill,  he  called  to  '  Soc.  5. 
 mind  the  prophecy  of  St.  John  *  of  Egj-pt,  and  being  per-  T'soz"  7'. 
 suaded  that  he  should  never  recover,  he  api)lied  himself  to  *'*'''•  "'*■ 
 the   last  to  regulate  the  business  of   the    state,   foreseeing 
 the  disorders  that  would  happen  after  his  death.     He  com- *.. Claud,  de 
 mended*  his  children  to  Stilicho,  who  had  married  his  niece  Honor. 
 Serena",  and  even  resolved  to  marry  their  daughter  Mary  to  [6'scc'f;n<- 
 his  son  Honorius;  he  exhorted'  both  his  sons,  in  dividing  his  ^°"'j'''^^' 
 dominions,  to  be  zealous  for  religion,  as  being  the  support  of  p-  n-*] 
 
 s  2  2^'*''' 
 
260 
 
 ECCLESIASTICAL  HISTORY.         [book  xix. 
 
 A.  n.   395. 
 
 '  S.  Ambr. 
 deOb. 
 Theod. 
 §4,5. 
 
 ['  §  .35.] 
 
 '  Socr.  5. 
 cap.  ult. 
 
 '  De  Ob. 
 Theod.  §  3. 
 
 *  Const. 
 Apost.  8. 
 c.  42.   Vid. 
 Not.Bened. 
 in  §  3.  de 
 Ob.  Th. 
 «  §  7,  8. 
 '  §11. 
 
 "  §13. 
 
 "  §  14. 
 
 '  §  15.  [See 
 supr.ch.31. 
 note  i.] 
 
 «  Chron. 
 Pasch. 
 p.  306. 
 [^TTfib  e'  i5. 
 No6/x;3.] 
 Soc.  6.   I. 
 
 [t^V  7}  TOV 
 
 No€/tj8.] 
 
 the  empire.  Ha^ang  no  farther  orders  to  give  concerning  his 
 children^  he  made  his  will  merely  for  the  benefit  of  the  people. 
 He  confirmed'  the  pardon  of  those  who  had  borne  arms 
 against  him^  and  whose  patents  had  not  yet  been  finished ; 
 he  likewise  confirmed  the  discharge  of  a  tax,  in  pursnance  of 
 a  promise  that  he  had  made ;  and  not  satisfied  with  enjoining 
 his  children  to  perform  these  two  points,  he  left  a  law  con- 
 cerning them  ready  drawn  up ;  his  last  concern  was  for  the 
 welfare  of  the  churches  ^  He  died  at  Milan  on  the  17th  of 
 January^,  under  the  Consulship  of  Olybrius  and  Probinus, 
 i.  e.  in  the  year  395^  after  having  reigned  sixteen  years,  and 
 lived  sixty. 
 
 St.  Ambrose  upon  this  occasion  made  his  funeral  oration  * 
 at  the  time  of  the  servdce  of  the  fortieth*"  day,  in  the  pre- 
 sence of  the  Emperor  Honorius.  He  notices  that  some  ob- 
 served the  third  and  thirtieth  day  after  the  person's  decease, 
 and  others  the  seventh  and  the  fortieth ;  which  we  find  else- 
 where confirmed  in  ecclesiastical  antiquity'^.  He  attributes® 
 the  \'ictories  of  Theodosius  to  his  faith,  particularly  the  last, 
 against  Eugenius ;  and  exhorts  ^  his  soldiers  to  observe  an 
 inviolable  fidelity  towards  his  children,  considering  not  only 
 their  youth,  but  the  obligations  which  they  owed  to  their 
 father.  He  particularly  extols  his  clemency,  which®  many 
 rebels  had  experienced;  and  his  penitence^,  of  which  he  was 
 so  faithful  a  witness;  he  doubts  not  but  that  he  will  be 
 a  powerful  protector^  for  his  children's  youth  with  God^ 
 Theodosius'  body,  which  had  been  embalmed  y,  was  afterwards 
 transported  to  Constantinople,  and  was  received  by  the  Em- 
 peror Arcadius,  who  buried  him  in  the  tomb  of  the  Emperors 
 on  the  eighth^  of  November  the  same  year. 
 
 t  For  other  instances  of  Funeral 
 Orations,  see  Bingham,  bk.  23.  eh.  3. 
 §10. 
 
 "  Let  the  third  day  be  observed  for 
 the  dead  with  Psalms  and  lessons  and 
 prayers,  because  Christ  on  the  third 
 day  rose  again  from  the  dead ;  and  let 
 the  ninth  day  be  observed  in  remem- 
 brance of  the  living  and  the  dead ;  and 
 also  the  fortieth  day,  according  to  the 
 ancient  manner  of  the  Israelites  mourn- 
 ing for  Moses  forty  daj's ;  and  finally, 
 let  the  anniversary  day  be  observed  in 
 commemoration  of  tlie  deceased.  Bing- 
 
 ham, 23.  3.  19.  from  the  Apost.  Con- 
 stitutions, 8.  42.  St.  Augustine  com- 
 plains of  the  abuses  which  sometimes 
 accompanied  the  ninth  day  comme- 
 moration, probably  resembling  the  No- 
 vendialia  of  the  heathens. 
 
 X  For  the  doctrine  of  the  Intercession 
 of  the  Saints,  see  supra  ch.  31.  note  i. 
 
 ^  The  Christian  custom  of  embalming 
 (which  was  less  usual  among  the  hea- 
 thens, from  their  custom  of  burning  the 
 dead)  is  spoken  of  by  Bingham,  bk.  23. 
 ch.  2.  §  5. 
 
BOOK  XIX.]  ECCLESIASTICAL  HISTORY.  -JGl 
 
 Tims  died  the  Emperor  Thcodosius,  whom  ull  Chiistiun  a.  d.  395. 
 
 authors,  and  even  most  of  the  Pajrans,  liavc  £j;rcatlv  extolled.      ^ix. 
 
 ,    .       ,  p.        >  H  .  Character 
 
 Zosimus    IS  the  onl}-  person  uho  has  laid  {j^rcat  faults  to  his  ofxhco- 
 
 charge.     lie  accuses   him  of  being   naturally   soft   and  vo-  ,  ^osim  lib 
 
 luptuous,  fond  of  festivals,  dancers,   and  the  shows  of  the  t\  I'P_'^'^- 
 
 cn'cus  and  the  theatre;  "insomuch,"  says*  he,  "that  I  am  [r.27— m] 
 
 1'  c  50.1 
 
 "  astonished  at  the  inconsistency  of  his  character.  For  when 
 "  no  cause  of  alarm  troubled  him,  he  abandoned  himself  to 
 "  his  natiu'al  disposition ;  but  when  any  thing  threatened  the 
 "  state,  he  quitted  his  ])leasures,  resumed  his  courage  and 
 "  valoiu',  and  willingly  underwent  fatigue  and  labour."  He 
 accuses  him  of  being  eager  for  money,  in  order  to  furnish  the 
 expenses  of  his  table',  and  his  other  extravagances,  and  of'  p.  7.5.J. 
 selling  his  governments  and  employments  ;  so  that  you  might  "■' 
 
 see  money-brokers  and  other  low  persons  bearing  publicly 
 the  insignia  of  the  magistracy.  He  finds  faidt  with  the 
 numljer  and  the  great  power  of  his  eunuchs ;  and  it  must  be 
 acknowledged  that  the  prodigious  fortune  of  Eutropius  gives 
 some  colour  to  this  reproach. 
 
 But  Symmachus,  who  was  a  Pagan  as  well  as  Zosimus,  and 
 as  living  at  the  same  time  had  better  information  than  he, 
 in   a  letter'  to  his  friend  Flavian,  speaking   to  him  of  the  <  Lit),  n. 
 panegyric  on  Thcodosius,  Avhich  he  had  himself  pronounced  ''"'    '^' 
 publicly,  owns  that  he  had  only  touched  lightly  upon  the 
 subject,    and    particularly    commends    his    disinterestedness. 
 This  is  a  testimony  which  cannot  be  suspected,  being  con- 
 tained in  a  confidential  letter  between  two  Pagans,  both  very 
 zealous  for  idolatry,  and  consequently  not  much  inclined  to 
 flatter  Thcodosius.     The  sophist  Themistius,  in  two  ^  of  his  ^  Thcmist. 
 discourses,  places  him  a])o\e  the  greatest  men  of  antiquity.        '    ' 
 Lastly,  Atn-elius  A'ictor,   a  Pagan  historian,  speaks**  thus  of «  Virt..r. 
 him : — "  Thcodosius  resembled  Trajan,  in  his  qualities  both  ['i!.'4{Ji"i  '"' 
 "  of  body  and  mind,  as  far  as  we  can  judge  from  the  writings 
 "  and  the  paintings  of  the  ancients.     Like  him  he  was  tall 
 "  and  well-proportioned ;  his  hair  and  face  w  ere  much  the 
 "  same ;  in  his  mind  he  perfectly  resembled  him,  being  gentle, 
 "  obliging,  .and  popvdar;  thinking  that  there  was  no  difterenee 
 "  between  him  and  others  but  in  his  dress,  and  friendly  to 
 "  every  body,  but  particularly  to  men  of  worth.     He  loved 
 "  the  candid,   admired   the  learned,   provided   they  did  not 
 
262 
 
 ECCLESIASTICAL  HISTORY.  [book  xix. 
 
 A.  D.   395. 
 
 '   [annonse 
 curam] 
 
 abuse  their  learning  to  do  harm ;  he  made  hberal  presents, 
 and  in  a  Hberal  manner ;  he  continued  attached  to  those 
 with  whom  he  was  acquainted  while  he  was  but  a  private 
 person,  and  bestowed  honours,  money,  and  other  favours 
 upon  them;  especially  those  whose  fidelity  he  had  ex- 
 perienced in  adversity,  either  in  his  own  person,  or  that  of 
 his  father.  But  he  had  so  great  an  aversion  to  Trajan^s 
 faults,  excess  in  drinking  and  fondness  for  triumphs,  that 
 he  never  made  war  until  he  found  himself  engaged  in  it, 
 and  by  a  law  forbade  the  presence  of  wanton  attendants  or 
 female  musicians  at  feasts.  He  was  such  an  encourager 
 of  modesty  as  to  prohibit  men  from  marrjdng  their  cousins, 
 no  less  than  their  sisters.  He  had  a  moderate  share  of 
 knowledge  in  comparison  with  the  learned ;  but  was  intel- 
 ligent and  diligent  in  the  study  of  historj^,  in  which  he 
 always  abhorred  those  persons  who  were  proud,  cruel  and 
 hostile  to  Hberty,  such  as  Cinna,  Marius,  Sylla,  and  all 
 who  were  ambitious;  but  above  all,  the  treacherous  and 
 ungrateful." 
 
 "  It  is  true  that  he  was  passionate  when  provoked  with 
 reason;  but  he  was  soon  appeased,  and  a  little  delay 
 mitigated  his  orders,  which  were  sometimes  severe.  It  was 
 a  rare  virtue  in  him,  that  he  certainly  improved  when  time 
 had  increased  his  power,  and  still  more,  after  the  civil  war. 
 He  applied  himself  very  carefully  to  the  regulation  of  pro- 
 visions ' ;  and  as  the  tyrant  had  raised  and  expended  im- 
 mense sums,  he  restored  them  to  many  out  of  his  own 
 treasury,  whereas  some  of  the  most  liberal  princes  have 
 with  much  difficulty  restored  inheritances,  and  those 
 stripped  and  spoiled." 
 
 '^  As  to  his  behaviour  within  his  court  and  family,  he  re- 
 spected his  uncle  as  his  father,  he  treated  the  children  of 
 his  brother  and  sister  as  his  own ;  he  had  the  affection  of  a 
 father  for  his  relations  and  connections.  He  knew  how  to 
 give  an  entertainment  with  taste  and  cheerfulness,  without 
 profusion ;  he  suited  his  discom^se  to  the  persons  with  whom 
 he  conversed,  to  their  character  and  tlieu*  rank,  mixing 
 gravity  with  pleasantry.  He  was  a  kind  father,  and  a  faithful 
 husband ;  he  used  bodily  exercises  without  being  too  fond 
 of  them  or  fatiguing  himself,  and  of  them,  he  preferred 
 
BOOK  XIX.1  ECCLESIASTICAL  HISTORY.  2(;;J 
 
 "  walking,  to  relax  his  mind  when  he  was  at  leisure;  lie  pre-  A.  D.  -.i'l), 
 "  sen'cd   his   health    by    sobriety."     This    is    the    eharacter 
 Avliich  Anrclins  Vietor  has  left  lis  of  Theodosius  '^. 
 
 We  have  still  remaining  one  of  the  laws,  whieh  he  men- 
 tions in  his  pancgjnnc  on  Theodosius,  dated'  at  Constantinople  '  Cod. 
 on  the  eighth  of  the  Calends  of  July,  under  the  Consulship  jit.  7.] 
 of  Arcadius  and  Haiito,  i.  e.  on  the  twenty-fourth  of  June,  ^\.^^  ''*^ 
 385,   forbidding   all    persons    to   buy,   instruct,   or   sell    any 
 woman  that  jjlaycd  upon  nnisical  instniments*,  or  to  bring  ['  fidi- 
 her   to   banquets    or    shows,    or   to    have    shaves    that   were  '^'"'""J 
 musicians  by  profession.     This  was    an  old    abuse  against 
 which  the  Fathers'  had  often  complained.     The  other  law '  Vid.  Co- 
 against  manying  cousin-germans  is  not  to  be  met  with ;  but 
 other  authors  mention  it,  and  particularly  St.  Ambrose^  in  *  s.  Ambr. 
 an  Epistle  to  Paternus,  who  was  a  man  of  considerable  rank  ["scr.  £93.] 
 among  the  llomans,  and  had  consulted  him  by  the  advice  of 
 his  Bishop,  in  relation  to  a  treaty  of  marriage  between  his 
 son  and  his  daughter's  child,  i.  e.  between  the  uncle   and  [^  ^''<'-^"'- 
 niece \     St.  Ambrose  absolutely  dissuades  him  from  this  mar-  Schott.  ad 
 riage,  as  being  contrary  to  the  diWne  law,  and  the  human  ,io  icg. 
 laws  of  his  time.     We  meet  with  a  law"  of  Theodosius  of  the  s^^vid  Th 
 year  390  addressed  to  the  Vicar  of  Rome,  which  condemns  C^-  Tit.  7.] 
 
 *  ,  .  \.  ,}.  ad  log. 
 
 those  to  be  burnt  who  sinned  against  nature ;  and  another '  of  Jul.  de 
 the  year  389,  by  which  he  refuses  what  is  given  to  the  Em-  '-^um.  u. 
 peror  by  a  codicil,  only  recei\'ing  w hat  Avas  bequeathed  by  J^^^jJ  '•  ^• 
 ■will,  on  which  Symmachus*'  bestows  great  praise.  '  Lib.  2. 
 
 The  Consuls  of  this  year,  395,  are  remarkable  for  the  glory      Yx. 
 of  their  family,  all  the  members  of  which  became  Christians.  Amrius 
 
 •  '  _  Probus  .md 
 
 They  were  two  brothers,  Olybrius  and  Probinus;  and  that  bis  famiiy. 
 two  brothers  should  be  colleagues  in  the  Consulate  was  an 
 event,  up  to  that  time,  unheard  of.     Their  father,   Sextus 
 Anicius  Petronius  Prol)Us",  was  the  most  famous  lioman  of »  Ammlan. 
 his  time,  from  his  nobility,  his  riches,  and  his  dignities;  his  iir,.27.r.n. 
 father  and  grandfather  had  ])cen  Consuls,  and  he  himself  held  ^i  ii-i  VaU-s. 
 that  otlice  with  the  Emperor  Gratian  in  371.     He  was  at  first 
 Proconsul  of  Africa,  after  that,  four  times  Praitorian  Prsefect, 
 («ie  while  of  the  Gauls,  another  while  of  Italy  ;  and  it  was  in 
 this  last  capacity  that  he  gave '  St.  Ambrose  the  government  '  sn|  ra 
 
 *  *'  "^  bk.  17. 
 
 ell.  21 
 '    Coinpaiu  the  character  of  Theodosius,   givm   by   Gibbon,   di.   27.   vol.  3. 
 
 1)]).  i2— 4.i. 
 
264  ECCLESIASTICAL  HISTORY.  [book  xix' 
 
 A.  D.  395.  of  Emilia  and  Liguria  ^.  He  had  immense  riclies ;  he  had 
 '  Claud,  estates  in  every  province  of  the  empire,  and  his  liberality' 
 Oiybr.  et  was  in  proportion  to  his  wealth.  He  was  a  Christian,  and 
 42,''&c.V     I'eceived  baptism  at  the  close  of  his  hfe,  as  appears^  by  his 
 
 *  Ap.Baron.  epitaph ;  in  which  his  wife  and  children  are  commended  to 
 init.  his  prayers''.  There  was  raised  to  him  a  magnificent monti- 
 31.  note  i.]  ment  in  the  Vatican,  near  St.  Peter's  church ;  his  cofl&n  was 
 
 of  marble,  adorned  with  sculptures,  representing  our  Lord 
 holding  a  cross  set  with  precious  stones,  and  attended  by  the 
 twelve  apostles;  and  on  the  lid,  doves  in  pairs  drinking  in 
 vessels.     It  is  still  to  be  seen  at  Rome.     So  great  was  his 
 
 *  Paui.Vit.  reputation  that  two  noble  Persians*  being  come  into  the 
 §23.  West,  in  the  reign  of  the  Emperor  Theodosius,  were  curious 
 
 to  see  but  two  persons,  St.  Ambrose  of  Milan  and  Probus  of 
 E-ome.     His  wife   was  Proba  Faltonia,  remarkable  for  her 
 
 *  Ep.  130.  piety,  to  whom  St.  Augustine  afterwards  wrote  ^  a  famous 
 
 [scr.  A.D.  letter  concerning  Prayer.     She  had  three  sons,  Probinus  and 
 
 4   —412.]  Qiyiji-j^^g^  ii^Q  Consuls   of  this  year,   and  Probus,  who  was 
 
 «  s.  Hier.    Consul  in  406.     Olybrius  married  Juliana  °,  and  soon  after 
 
 Ep.  ad  .  •'  .  ' 
 
 Demetr.      left  her''  a  widow,  with  a  daughter  named  Demetrias,  who 
 
 787.  A/j      continued  a  virgin.    It  was  to  JuHana  to  whom  St.  Augustine 
 
 r  p.  785.    addressed  his  book  on  the  Excellence  of  Widowhood  ® ;  and  to 
 
 «  Tom.  6.    Demetrias,  St.  Jerome  wrote  a  treatise  on  the  Way  to  Pre- 
 
 fp.  369. 1 
 
 "  Ep.  8.      serve  Virginity'.     Such  was  this  holy  and  illustrious  family. 
 
 [97.  scr. 
 
 a  St.  Ambrose  had  distinguished  him-  with  the  almost  prophetic  words :"  Go  ! 
 self  as  a  pleader,  and  was,  therefore,  "  and  act  not  as  magistrate,  but  as 
 thus  rewarded.     Probus  dismissed  him      "  Bishop." 
 
 END  OF  THE  NINETEENTH  BOOK. 
 
CONTENTS  OF  THE  TWENTIETH   BOOK. 
 
 I.  Retreat  of  St.  Arsenius. 
 
 II.  Virtues  of  St.  Arsenius. 
 
 III.  Cnssian  in    Egypt.       Charcinon, 
 Nesteros,  and  Joseph. 
 
 IV.  Pynufms. 
 
 y.   Pianiinon.     .Tolin. 
 ^'I.   Thconas.     Abraliam. 
 ^'II.   Cassian  at  Scetis. 
 
 VIII.  Life  of  the  Monks  of  Egypt. 
 
 IX.  Number   of    the    Monasteries    in 
 Egypt. 
 
 X.  Tlie  destruction  of  Heresies, 
 
 X  I.  St.  Augustine  preaches  against  the 
 Agapa?. 
 
 XII.  St.  Augustine,  Bishop  of  Hippo. 
 
 XIII.  The  relics  of  St.  Nazarius  and 
 St.  Celsus. 
 
 XIV.  St.  Gaudentius,  Bishop  of  Brixia. 
 
 XV.  St.  Ambrose   saves  certain  con- 
 demned criminals. 
 
 XVI.  Remarkable  decisions  of  St.  Am- 
 brose. 
 
 XVII.  Care  of   St.  Ambrose    for   his 
 Clergy. 
 
 XVIII.  His  Letter  to  the  Church  of 
 Vercella3. 
 
 XIX.  Reputation  of  St.  Ambrose. 
 
 XX.  His  Miracles. 
 
 XXI.  His  death. 
 
 XXII.  The  Martyrs  of  Anaiuiia. 
 
 XXIII.  Labours  of  St  Augustine. 
 
 XXIV.  The  third  Council  of  Carthage. 
 
 XXV.  Canons  on  Ecclesiastical  Judg- 
 ments. 
 
 XXVI.  Other  Canons. 
 
 XXVII.  St,   Chrysostom,    Bishop   of 
 Constantinople. 
 
 XXVIII.  Laws  for  the  Church. 
 
 XXIX.  Warof  Gildo, 
 
 XXX.  St.  Augustine's  conference  with 
 Glorius. 
 
 XXXI.  Conference  with  Fortunatus. 
 
 XXXII.  The  fourth  Council  of  Car- 
 thage. 
 
 XXXIII.  Continuation  of  the  Canons 
 of  Carthage. 
 
 XXXIV.  Manual  Labour. 
 
 XXXV.  The   arbitrations   of  the   Bi- 
 shops. 
 
 XXXVI.  Laws  against  Sanctuary. 
 XXXVIL  Fall  of  Eutropius, 
 
 XXXVIII.  SL  Chrysostom  reforms  his 
 Clergy. 
 
 XXXIX.  St.  Chrysostom's  care  of  the 
 Poor. 
 
 XL.  Instructions  to  his  People. 
 XLI.   His  care  of  the  other  Churches. 
 XL II.  Laws  against  Idolatry. 
 XLin.   The  fifth  Council  of  Carthage. 
 XLIV.  Writings  of  St.  Augustine. 
 XLV.   Letters  to  Januarius. 
 XLVI,   Book  against  Paniienian. 
 XLVII.   Books  on  Baptism, 
 XLVIIL  First  Council  of  Toledo, 
 XLIX.  Death  of  St  Martin, 
 L.   Origen  translated  by  RulTmus. 
 LI.   St.  Jerome  writes  against  Ruflinus. 
 LI  I.   Ruffinus  condemned  at  Rome. 
 
ECCLESIASTICAL    HISTORY. 
 
 BOOK   XX. 
 
 A.  D.  3^5.  After  tlie  death  of  Tlieodosius,  his  two  sons,  according  to  his 
 
 I-        appointment',  divided  the  empire.    Arcadins,  who  was  twenty 
 
 St.  Ar-       years  old,  reigned  in  the  East,  and  Honorius,  who  was  only 
 
 ''^Supr.  bk.  ten,  in  the  West.     They  had  been  brought  up  under  St.  Ar- 
 
 «\it^Patr  senius,   who  was  theu*  siu'ety  at  their  Baptism^,   and  was 
 
 3.  c.  37.      chosen  both  to  form  theii'  habits  and  to  instruct  them,  there 
 
 being  at  that  time  no  distinction  between  these  two  offices. 
 
 3  Simeon    He  w^as  a  Roman ^  by  birth,  and  a  man  skilled  both  in  divine 
 
 [A  D.900.]  and   human    learning,    and    solidly   virtuous.      He    was    in 
 
 Jui.'^io!"™  Deacon's  orders,  and,  with  his  sister,  was  leading  a  retired 
 
 ^- ^'  ^-        life  at  Rome,  when  the  Emperor  Theodosius,  wanting  a  person 
 
 p.  250.  Vide  to  whom  he  might  entrust  the  care  of  his  children,  wrote  for 
 
 Litter.]       this  purpose  to  the  Emperor  Gratian.     Gratian*  applied  to 
 
 nuar.^20^"    the  Pope,  who  recommended  Arsenius.    He  was,  consequently, 
 
 ^°'484"i      ^^^^  ^^   Constantinople,  where   he  was  kindly  received  by 
 
 *  c.  5.         Theodosius,  who  advanced  him  to  the  rank  of  a  senator,  and 
 
 '  c.  6.         wished  him  to  be  regarded  as  the  father  of  his  children*. 
 
 On  coming  one  day  to  their  study,  he  found  them  sitting 
 
 while  Arsenius  taught  them,   standing.      Being  much   dis- 
 
 «  c.  7.        pleased®  at  this,  he  deprived  them  of  the  marks  of  their 
 
 dignity,  and  obhged  Arsenius  to  sit  down. 
 
 Arsenius  always  preserved  a  longing  for  a  solitary  life, 
 which  the  cares  of  his  employment,  and  the  incumbrances  of 
 a  large  fortune,  made  him  desire  the  more  ardentty,  being 
 altogether  unambitious  of  distinctions.  At  length  an  oppor- 
 '  c.  a  tunity  offered  itself  ^  Arcadius  having  committed  a  great  fault, 
 Lp-  2o3.j  ^j.ggui^^s  proceeded  to  the  most  severe  correction,  namely,  the 
 rod.  The  young  prince  was  so  exasperated,  that  he  charged 
 one  of  the  officers  of  his  guards  to  rid  him  of  Arsenius  at 
 any  rate.  The  officer,  feeling  respect  for  Arsenius,  and  fear- 
 ing to  disoblige  the  Emperor,  disclosed  to  Arsenius  the 
 prince's  anger,  and  advised  him  to  retire  secretly  from  the 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  267 
 
 piilacc,  assuring  Lim  that  there  was  no  other  diance  of  safety.  A.  D.  -.ior,. 
 Arsenius  had  rccoiu'se  to  prayer,  in  order  to  know  the  will  of 
 God,  and  heard  a  voice,  saying:  "Arsenius",  fly  from  men,  '  Apoph. 
 "  and  thon  sludt  be  safe."     lie  obcj'ed  tliis  command  withont  (•nt,.i(  r! 
 delay,  and  going  on  board  a  vessel,  sailed  to  Alexandria,  and  ('rl,'!,'.""' 
 from  thence  proceeded  to  the  desert  of  Scctis,  where  he  em-  '"'"J-  p- 
 
 353  ^  1 . 
 
 braced  the  monastic  life.     On  coming  there,  he  renewed  his 
 prayers  to  God,  to  instruct  liim  in  the  way  of  salvation,  and 
 again  heard  a  voice",  which  said :  "  Arsenius,  fly,  be  silent, »  §  2. 
 "  be  quiet';  these  are  the  sources*  of  innocence."  7'^.',"'['4^']'"' 
 
 The  Emperor  Theodosius,  much  troubled  at  his  withdraw-  [*  (^'f*"  J 
 ing  himself,  caused  search  to  be  made  for  liim  in  all  the 
 islands  and  deserts,  but  to  no  purpose  *.  At  length,  after  the  *  Metapi.r. 
 death  of  Theodosius,  jVrcadius  was  informed  of  the  ])lace  of  |i^3Y''" 
 his  retreat.  He  wrote  to  him,  commending  himself  to  his 
 prayers ;  confessed  his  wicked  design  against  him,  and  begged 
 his  forgiveness,  off'ering  the  disposal  of  all  the  tribute  of 
 Egj'pt,  that  he  might  distribute  it  to  the  monasteries,  and  to 
 the  poor,  and  earnestly  requesting  an  answer  from  him. 
 Arsenius  could  not  prevail  on  himself  to  write,  but  sent  him 
 this  answer  by  word  of  mouth  :  "  God  grant  us  all  the  pardon 
 "  of  our  sins  ;  as  to  the  distribution  of  money,  this  appcr- 
 "  taincth  not  to  me,  who  am  already  dead  to  the  world." 
 At  first  he  retained,  without  perceiving  it  himself,  certain 
 customs  practised  in  the  world ;  as  for  instance,  when  sitting, 
 he  would  cross  his  legs  or  lay  one  foot  upon  his  knee.  But 
 no  one  was  willing,  through  the  great  respect  felt  towards 
 him,  to  tell  him  of  it  directly.  The  Abbot,  Pastor,  made  use 
 of  this  stratagem :  he  agreed  with  another  to  put  himself  in 
 the  same  posture  at  their  assembly,  in  order  to  give  him  an 
 occasion  to  reprove  him  :  Pastor  did  so,  and  was  rebuked  for 
 the  impropriety,  nor  did  he  ofter  any  thing  in  excuse. 
 Arsenius  perceived  that  the  reproof  was  designed  for  him, 
 and  con-ected  himself  according  to  the  intention  of  the 
 Fathers. 
 
 In  other  respects,  it  Avas  his  eminent  virtue  only  that  dis-        ii. 
 
 tinguished  him  from  the  Monks  of  the  community  of  Scctis.  st.  aI--  ^ 
 
 When  he  was  at  the  court",  none  were  more  riclilv  habited  ^•'"'"''- 
 
 .         '  Apoph. 
 
 than  he;  but  in  the  monastery,  none  more  plainly.     He  cm-  §  4. 
 
 ployed  himself  till  noon  in  making  mats  of  palm,  and  worked 
 
268  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  395.  with  a  handkerchief '  in  his  bosom^  to  wipe  oiBF  the  tears  which 
 
 '  §  ^1-        continually  fell  from  his  eyes,  even  to  the  day  of  his  death. 
 
 ^  §  18.        He  changed^  the  water  in  which  he  wetted  his  palm-leaves 
 
 no  oftener  than  once  a  year,  contenting  himself  with  filling 
 
 it  up  from  time  to  time.     When  the  elders  of  the  monastery 
 
 asked  him  one  day,  why  he  did  not  change  the  fetid  water  ? 
 
 he  answered,  "  I  ought  to  be  punished  by  this  ill  smell,  for 
 
 "  the  perfumes  I  used  when  I  lived  in  the  world."     He  used 
 
 ^  §  17.        no  more  in  his  diet  for  the  whole  year^,  than  a  small  measure 
 
 of  corn  called  Thallis ;  of  which  they  who  came  to  see  him, 
 
 *  §  16.        likewise  partook.     A  present  of  figs^  was  once  made  to  the 
 
 bretlu-en  of  Scetis,  of  which,  being  but  a  trifle,  they  did  not 
 
 send  him  any,  fearing  to  give  him  offence  :  on  this  he  forbore 
 
 [=  eh  T7V    coming  to  church*,  saying  :  "  You  have  excommunicated  me, 
 
 Cf.  ch.  3.    "  not  thinking  me  worthy  to  partake  of  the  blessing  which 
 
 note  b.]      ((  Qqjj  Yi^^  sent  you."     They  were  all  edified  by  his  humility; 
 
 and  the  Priest  carried  him  some  figs,  and  brought  him  to 
 
 ^  §  14.        church  with  great  joy.     He  used  to  watch®  all  night,  and 
 
 when  towards  morning,  nature  forced  him  to  close  his  eyes, 
 
 he  said  to  sleep  :  "  Come  thou  evil  servant ;"  and  after  having 
 
 ^  §  43.        taken  a  little  rest,  he  presently  got  iip.     He  once^  desired 
 
 two  of  the  Monks,  Alexander  and  Zoi'lus,  to  ^v^  atcli  with  him 
 
 all  night,  and  they  could  not  perceive  that  he  had  slept  at  all, 
 
 only  towards  morning  [when  they  awoke]  he  breathed  hard 
 
 [«  vua-rd-    three  times,  as  if  he  had®  been  asleep,  and  even  then  they 
 
 ^avra.i       doubted    whether    he   had   not    done   it    on   pui'pose.      On 
 
 "  §  3.  Saturday ',  in  the  evening,  he  went  to  prayers,  turning  his 
 
 back  to  the  sun,  and  remained  thus  with  his  hands  lifted  up 
 
 '  §  13.        to  heaven,  till  the  sun  shone  on  his  face.     He  used'  to  say, 
 
 that  one  home's  sleep  was  enough  for  a  Monk. 
 
 '  §  36.  One  day,  being  sick"  at  Scetis,  the  Priest  cai'ried  him  to 
 
 [3  x«^<^-      church,  and  laid  him  on  a  bed  ^  made  of  the  skins  of  beasts, 
 
 '"'"''-'         with  a  pillow  under  his  head.     One  of  the  Monks  came  to 
 
 see  Mm,  and  being  scandalized  at  his  Ijang  so  much  at  his 
 
 ease,  said :  '^  Is  this  the  Abbot  Arsenius?"     The  Priest  took 
 
 him  aside,  and  asked  him  what  his  employment  had  been  in 
 
 the  village  ?     The  old  man  answered :  "  I  was  a  shepherd." 
 
 "And  how  did  you  hve?"   said  the  Priest.     "With  much 
 
 "  pains  and  difficulty,"  replied  he.     "  And  now,  how  do  you 
 
 ['  ««^Aia..]  '<  fai-e  in  your  cell '  ?"     "  Much  better,"  said  he.     Then  the 
 
nooK  XX.]  ECCLESIASTICAL   IIISTOIIV.  209 
 
 Priest  added:   "  Do  you  sec  this  Abl)ot  Arscuius?     When  lie  A.  D.  395. 
 "  was  in  tlic  Avorld,  he  Mas  the  father  of  Emperors ;  he  liad  a 
 "  tliousand  shivcs  clothed  in  silk,  with  bracelets '  and  with  ['  m«»"«- 
 "  {girdles  of  gold  ;  and  he  slept  on  the  richest  beds.     Yon, 
 "  who  were  a  sheplierd,  did  not  in  the  world  find  the  ease 
 "  which  yon  enjoy  here ;  and  he  is  deprived  of  the  delij^hts 
 "  which  he  had  there :  you  are  comforted,  and  lie  is  afflicted." 
 The  old  man  moved  by  these  Mords,  bowed  penitently",  and  f  f$a\t 
 said,  "Pardon  me,  my  father,  I  liavc  sinned;  he  is  in  the '*""*""""■  ^ 
 "  trnc  way  of  humiliation  :"  and  went  away  edified.     St.  Ar- 
 scuius was  so  poor^,  that  wanting  a  shirt  in  his  sickness,  he  '  §  20. 
 accepted  something  given  him  in  charity,  to  buy  one,  and 
 said,  "  I  thank  thee,  O  Lord,  that  Thou  hast  thought  mc 
 "  worthy  to  receive  alms*  in  Thy  name."     One  of  the  Em-  ['  ^a0t:;/ 
 peror's  officers*  brought  him  the  will  of  a  senator,  his  relation,  n"^i^yi. 
 who  had  left  him  a  very  large  estate;  he  took  the  will,  and '^'^P'"*""-] 
 w  oidd  have  torn  it  in  pieces ;  bnt  the  officer  threw  himself  at 
 his  feet,  and  begged  him  not  to  tear  it,  because  it  would  cost 
 him  his  life.     St.  Arscuius  refused  the  legacy,  with  the  words  : 
 "  I  (bed  before  him  ;  he  is  but  just  dead." 
 
 The  virtue  which  shone  brightest  in  him,  was  the  love  of 
 retirement.     His  cell  was  about  two  and  thirty  miles"  distant "  §  21. 
 in  solitude,  nor  did  he  ever  willingly  stir  out  of  it,  the  other 
 Monks  doing  for  him  what  services  he  wanted.     When  he 
 came'  to  church,  he  seated  himself  behind  a  pillar,  that  none  '  §  -a. 
 might  see  his  face,  nor  he  see  any  one.     The  Abbot  ]\lark  * "  §  I3. 
 asked  him  one  day,  "  Why  do  you  avoid  us?"     Arsenius  re- 
 plied, "God  knows  how  well  I  love  you;  but  I  cannot  be 
 "  with  (loD  and  with  men  too.     The  thousands  and  tens  of 
 "  thousands  of  the  heavenly  Host  have  l)ut  one  will,  Ijut  men 
 "  have  many."     A  certain  Father"  knocking  at  his  door,  the "  §  37. 
 aged  saint  opened  it,  thinking  it  was  the  person  who  attended 
 hiui ;  but  seeing  a  stranger,  lie  fell  on  his  face.     The  other 
 said  to  him,  "  llise,  father,  that  I  may  embrace  you."     "  I 
 "  will  not  rise,"  said  he,  "  till  you  are  departed ;"  nor  coiUd 
 any  entreaties  prevail  with  him  to  get  up.     Theopliilus,  the 
 Archbishop',  came  one  day  to  visit  liim  with  a  certain  ma-  '  §7. 
 gistrate,    and    besought    him    to    say    something    to    them. 
 Arsenius,  after  a  short  silence,  answered  :  "  And  if  I  say  any 
 thing  to  you,  will  you  lieed  it?"    They  assured  him  that  they 
 
270  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  would.      "  Then/'    said  he,  "  never   come   near   the   place 
 
 '  §  8.  "  where  you  know  Arsenius  to  be."     Another  time  ^,  the 
 
 Arclibishop  desiring  to  discourse  with  him,  first  sent  to  know 
 if  he  would  open  his  door.  He  answered :  "  If  you  wiU  come, 
 "  I  will  open  it  to  you ;  and  if  I  open  it  to  you,  I  will  open 
 "  it  to  all  the  world ;  after  which  I  wiU  stay  no  longer  here." 
 The  Archbishop  replied :  "  I  had  rather  not  go,  than  drive 
 
 "  §  4i.  "  him  away."  Some  of  the  more  aged  ^  having  one  day 
 pressed  him  to  speak,  and  tell  him  the  reason  of  tliis  close 
 retirement ;  he  answered :  "  When  a  maid  is  in  her  father's 
 "  house,  many  woo  her;  when  she  is  married,  they  change 
 "  their  tone,  and  make  less  account  of  her.  So  is  it  with 
 "  spiritual  things;  being  made  common,  they  cease  to  be 
 "  useful  to  every  body." 
 
 '  §  42.  St.  Arsenius^  hved  in  this  manner  till  ninety-five  years  old ; 
 
 for  he  was  forty  years  old  when  he  quitted  the  court ;  and  he 
 spent  forty  years  in  the  desert  of  Scetis,  which  he  left  when  it 
 
 *  §  21.        was  ravaged  by  the  barbarians*,  and  he  hved  fifteen^  years  after- 
 
 wards. He  was  tall,  but  became  bent  in  his  old  age,  he  had  a 
 graceful  mien,  his  hair  was  quite  white,  and  his  beard  reached 
 down  to  his  girdle ;  but  the  tears,  which  he  shed  continually, 
 
 "  §  42.  had  worn  away  his  eye-lashes.  He  never  would '^  discourse 
 on  any  point  of  Scripture,  though  he  was  weU  able  to  do  it, 
 
 '  §5.  and  never  willingly  wrote  letters.  He  one  day^  said:  "  AU 
 "  our  worldly  knowledge  is  of  no  iise,  and  these  Egyptian  pea- 
 "  sants  have  gained  virtue  by  their  laborious  life."  Having 
 consulted  an  old  Egyptian  upon  something  which  he  had  in 
 
 *  §6.         his  thoughts,  another  said  to  him^:  "Father  Arsenius,  why 
 
 "  do  you,  who  are  so  well  skilled  in  all  the  Greek  and  Roman 
 
 "  sciences,  ask  the  advice  of  this  iUiterate  man?"     "  I  am 
 
 "  acquainted,"   said  he,  "  with  the  learning  of  the  Greeks 
 
 "  and  Romans ;  but  I  have  not  yet  learned  the  alphabet  of 
 
 "  this  old  man." 
 
 III.  The  perfection  of  the  Egyptian  Monks  is  known  by  the 
 
 Egypt" '"    accounts  of  John  Cassian,  who  visited  them  about  this  time. 
 
 Ne^er™°"'  ^^  "^^^^   ^   Scythian '  by  nation,   born  of  rich  and  pious ' 
 
 and  Joseph,  parents,  and  was  in  his  early  years^  instructed  in  rehgion,  in 
 
 §  62.  [<ap.'  a  monastery  of  Palsestine,  near  Bethlehem  ^  not  the  same 
 
 S.  Hieron. 
 
 torn.  5. 
 
 p.  39.]      '  Cassian.  Collat.  24.  c.  1.       *  Praef.  ad  Instit.  [p.  2.]       ['  Instit.  3.  c,  4.  et  4.  c.31. 
 
 CoUat.  11.  c.  1,  5.  et  17.  c.  5.] 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  271 
 
 Avith  that  of  St.  Jerome,  but  probably  more  ancient.    Cassian  a.  d.  395. 
 
 there  led  a  monastic  life,  and  contracted  a  particular  fiicnid-  ' 
 
 ship  with  a  Monk  named  Germanus '.     These  two,  at  the  '  0.11.  i. 
 
 same  time,  conceived  a  wish^  to  make  a  visit  to  the  Ejn-ptian  »'o)ii.  11. 
 
 solitaries,  to  learn  the  perfection  of  that  state  of  life.     The  '^■'•[i'-'*^'! 
 
 Abbot  and  Monks  of  the  society  consented,  provided'  that  U  Coii.  17. 
 
 they  would  rctiu'n  to  the  monastery.     Tliey  embarked,  and 
 
 arrived  in  E<;v|)t,  at  a  citv  called  Thennesus*,  the  territory  of  t'""-  n. 
 
 '  .  *        c.  1. 
 
 which  was  a  morass  overflowed  with  salt  water,  so  that  the 
 
 whole  subsistence  of  the  inhabitants  depended  upon  traffic. 
 Here  they  found  Archebius',  Bishop  of  Paneijhysis,  a  neigh-'  li)iJ. «-.  2. 
 bouring  cit}"^,  who  received  them  with  great  charity.  He  had 
 been  draAvn"  from  a  solitary  Ufe  to  the  dignity  of  a  Bishop;  but  ['  rapius.] 
 far  from  being  exalted  by  it,  he  said  that  he  had  been  com- 
 pelled to  quit  the  life  of  a  Hermit,  as  unworthy  of  it ;  be- 
 cause, thoiigh  he  had  spent  thirty-seven  years  in  it,  he  had 
 never  made  adequate  improvement.  However,  he  continued, 
 when  a  Bishop,  to  practise  all  the  austerity  of  his  former  life. 
 Being  at  Thennesus,  on  account  of  the  election  of  a  Bishoj), 
 and  being  informed  of  the  motives  that  brought  Cassian  and 
 Germanus  into  Eg}^ot,  he  said  to  them  :  "  Before  you  proceed 
 "  further,  come  and  see  certain  old  men  near  our  monastery, 
 "  whose  bodies  are  so  bent  with  age,  and  whose  looks  beam 
 "  with  such  holiness,  that  the  mere  sight  of  them  is  an  in- 
 "  stmetive  lesson,  and  you  will  learn  from  them  what  I 
 "  grieve  over  as  forgotten,  and  therefore  am  unable  to  tell 
 "  you." 
 
 Archebius^  having  said  this,  took  his  staff  and  goat-skin*, '  c.  3. 
 for  thus  the  Monks  of  Egj-pt  used  to  travel,  and  conducted  peUis^'a-'' 
 the  guests  to  Panephysis.     The  country  being  flooded,  there  me"o,J<;^^ 
 
 was  no  part  drv,  excei)t  some  rising  grounds  which  formed  ^''''-  '"*•''• 
 
 ...  .  1-  c.  tf. ] 
 
 several   islands,    in    which    there    lived    three    old   Hermits, 
 
 Chaeremon,  Nesteros,  and  Joseph.     Archebius  first  earned " "  0.  4. 
 
 his  guests  to  Chicremon,  who  was  the  nearest  and  oldest. 
 
 He  was  above  a  hundi'ed  years  old,  and  so  bent  with  age, 
 
 that  he  crawled  upon  his  hands.     Cassian  and  Germanus 
 
 were  surprised  at  his  motion  and  appearance,  and  besought 
 
 him  to  tell  them  something  for  their  instruction,  since  that 
 
 was  the  occasion  of  their  journey.    Chaeremon  replied  with  a 
 
 deep   sigh :  "  AMiat   instruction   can   I   give   you,   since   the 
 
272  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  "  weakness  of  my  age  hatli  forced  me  to  abate  so  mucL.  of 
 "  my  former  austerity,  that  it  hath  not  left  me  confidence  to 
 "  speak  ?     How  can  I  teach  others  what  I  do  not  practise 
 "  myself?     It  is  for  this  reason  that  I  do  not  suffer  any 
 "  young  man  to  hve  .v^ith  me,  least  he  should  grow  remiss  by 
 "  my  example."     However,  he  yielded  to  their   entreaties, 
 1  c.  6—13.   and  discoursed  ^  first  concerning  Perfection,  shewing  that  it 
 [2 1  Cor.  13.  consisted   in    Charity  ^.      After    their    repast,    he    spoke    of 
 »  Coll.  12.    Chastity  ^ ;   and  the   next   day,   after  morning  prayers  \  he 
 matutu^'"^"  conversed  with  them  on  the  subject  of  the  Protection  of  God*, 
 nam.]         that  is,  of  Grace ^;  without  which,  chastity  cannot  be  pre- 
 served ;  nor  any  other  virtue  acquired.     These  two  last  dis- 
 coiu-ses  were  in  answer  to  the  questions  which  they  proposed 
 to  him. 
 "  Coll.  14.       After  this®  they  went  to  see  the  Abbot  Nesteros  ;  the  name 
 of  Abbot  being  given  to  all  these  holy  old  men,  on  account  of 
 their  age  and  sanctity,  though  they  were  Anchorites  and 
 had  no  other  Monks  under  their  government.     This  Nesteros 
 is  supposed  to  be  the  same  who  is  elsewhere  spoken  of  as  the 
 '  Vit.  Patr.  friend^  of  St.  Anthony.     He  discoursed  to  Cassian  and  Ger- 
 pv  ii/i  ■  manus  on  Spiritual  Knowledge,  and  of  the  difference  betAveen 
 Rosw.p.562.  an  active  and  contemplative  life ;  where,  by  the  way,  he  takes 
 notice  of  the  study  of  the  poets,  and  other  profane  aiithors, 
 8  Coll.  14.   as  a  hindi'ance  to  religious  perfection  ®.     After  suj)per  and 
 p  synaxim  evening  prayer ',  they  sat   down  upon  mats ',  according  to 
 vesperti-      custom,  and  Nesteros  continuing  the  conversation,   spoke  ^ 
 ['  psia-       of  the  diversity  of  the  Gifts  of  God,  that  is,  of  miracles,  and 
 «  Coll.  1.5.  the  like  graces,  that  they  might  set  a  higher  value  on  the 
 virtues.     Their  third  visit  was  to  the  Abbot  Joseph.     He  was 
 ^  Coll.  16.   a  native  of  Thmuis  ^,  of  a  verv  noble  family,  and  a  chief  man 
 
 c.  1. 
 
 a  Cassian  does  not  use  Synaxis  in  the  "  which  seems  to  have  originated  with 
 
 sense  of  the  "  Sacrifice  of  the  Mass,"  "  John  Cassian,  (died  soon  after  A.D. 
 
 as  Du  Fresne  explains  it  above,  bk.  19.  "  432),  a  pupil  of  St.  Chrysostom.     St. 
 
 ch.  44.  note  f.  "  Augustine  heard  of  this  party  (after- 
 
 t  This  Collation,  the  thirteenth,  has  "  wards  called  Semi-Pelagians)  through 
 
 brought  on  Cassian  the  charge  of  Pe-  "  his  zealous  followers.  Prosper  of  Aqui- 
 
 lagianism,  and  incurred  the  condemna-  "  tania  and  Ililarius  (A.  D.   429),  and 
 
 tion    of    Pope   Gelasius,    (A.  D.   492).  "  attempted  to  bring  tliem  over — in  his 
 
 Prosper  has  written  Contra  CoUatorem,  "  two    last    works    (A.  D.    429 — 430). 
 
 and  supposes  that  Cassian  has  ascribed  "  After    the    death   of    St.  Augustine, 
 
 unwarrantably    his    own    opinions    to  "  Prosper  (died  A.  D.   460,    or   later) 
 
 Chaeremon.     "  The  Monks  in  Massilia  "  continued  the  controversy."  Gieseler, 
 
 "  adopted  a  view  of  free  grace  between"  vol.  1.  §  8 -5. 
 the   Catholic   "  and   that  of  Pelagius, 
 
nooK  XX.]  ECCLESIASTICAL  illSTOHV.  27n 
 
 of  the  city.  He  had  been  educated  with  y;rci\t  care,  so  tliat  a.  D.  •lo.'i. 
 he  spoke  Greek  perfectly  well,  and  had  no  occasion  for  an 
 interpreter  as  the  others  liad,  wlio  understood  no  language 
 l)ut  the  Egyptian.  He  first  asked  Cassian  and  0(>rinanus 
 whether  they  were  brothers;  jind  on  their  replying  that  tliey 
 Avere  so  only  by  spiritual  brotherhood,  he  discoursed  to 
 them  on  Friciufs/uj),  proving  that  true  friendship  is  that  which 
 is  founded  in  virtue.     Afterwards  he  put  thrni'  into  a  cell  bv  '  CmII.  17. 
 
 '     c     I. 
 
 thcniselvcs,  to  pass  the  night;  but  they  were  so  affected  by 
 the  zeal  which  his  discourse  had  raised  in  their  hearts,  that 
 they  co\dd  not  sleep. 
 
 They  went,  therefore,  out  of  the  cell,  and  sat  down  in  a 
 more  retired  place,  about  a  liundred  paces  ofl'.  Then  Ger- 
 manus^,  with  a  deep  sigh,  said,  "  AVhat  shall  we  do  V  These  '  '^■-  2. 
 "  holy  men  shew  ns  by  their  examples  the  way  of  perfection, 
 "  and  might  be  our  guides  therein,  were  it  not  for  our  pro- 
 "  mise  of  returning  to  our  monastery ;  and  if  we  once  return, 
 "  we  shall  never  be  permitted  to  come  hither  again."  Thus 
 they  remained  some  time,  distressing  themselves  with  these 
 thouirhts,  and  reproaching  themselves  with  their  weakness  ^  [' toncri- 
 
 ^  "  ,  .      tiulinoin 
 
 wliich  had  induced  them  to   make  the  promise,  to  obtain  fiontis  01 
 leave.     At  length '  Cassian  said  :  "  Let  us  ask  the  advice  of  vcrecun- 
 "  this  old  man,  and  receive  what  he  says  as  a  divine  oracle."  i''p"3-' 
 Thev  waited  till  the  time  of  Noct urns'"  f,  which'"'  being  ended,  ['^•'"f"*"'""^ 
 they  sat  down,  as  usual,  ujjon  the  mats,  which  had  served  for  ['"icpitimns 
 their  beds ;  and  Joseph  observing  their  sadness,  asked  the  at^no  Psai- 
 reason^     Gcrmauus  told  him^  and  Joseph  said',  "Are  you  "u,^|"J:|,^-] 
 "  persuaded  that   a  greater  progress  in  spiritual  things  is  [  <"•  f- 
 "likely  to  be  conferred  on  you  in  this  country?"     ""\Ve"c. a. 
 "  think,"  answered'  Gcrmauus,  "  that  there  is  no  comparison  '  c.  7. 
 "  to  be  made."     Upon  this  Joseph  discoursed  to  them*  upon  •  c.8,9,&c. 
 tlie  Ob/if/ation  of  Promises ',  shewing  that  it  is  sometimes  ['  p<  <ir- 
 better  not  to  perform  them.     He  even  allows  of  lying  to  do 
 good ',  pretending  to  prove  it  by  examples  from  Scripture,  [*  w"*"^"- 
 according  to  the  eiTor  of  some  Orientals.     The  two  friends*  dosum. 
 being  persuaded  by  Josc])h's  discourse'',  resolved  to  stay  in  'ih,.m.' 
 
 Ai|uiii. 
 Siim.The..l. 
 
 «  Noctuins,   or   the   Night  Service,  which  words  Cassian  makes  these  scnti-  Xrf!  2.1 
 
 took  place  in  the  very  early  morning,  mcnts   his  own,    and   is   therefore   at-  1  q_  ;jj_ 
 
 after  sleep.  tacked  by  Prosper,  contra  Collat.  c.  {>. 
 
 •^    I'lhil   (lirino  oniruin  roiifii  iiin'i,   bv 
 
274  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  T).  .395.  'Egypt,  wliere  they  spent  seven  years ;    during  which  time 
 they  often  wrote  to  their  brethren. 
 
 In  the  neighbourhood  of  Panephysis  they  met  with  the 
 '  Coll.  20.  Abbot  PynufiuSj  who ',  haAdng  been  at  their  monastery  in 
 *  iistit  [4.]  Palestine,  was  before  knoTVTi  to  them.  He  was  a  Priest^,  and 
 P^Coe-  Superior  of  a  great  monastery',  and  venerated  throughout 
 nobiij  ^]^g  province  for  liis  virtue  and  miracles.  Not  being  able  to 
 exercise  the  \drtue  of  humility  to  that  degree  which  he  de- 
 sired, he  put  on  a  secular  habit,  and  went  to  the  monastery 
 [^Supr.bk.  of  Tabenna  in  the  Thebaide,  founded  by  St.  Pachomius^^; 
 lo.  ch.  r,8.]  -j^^  i^new  that  there  was  observed  there  a  strict  regularity, 
 and  he  hoped  to  be  concealed  by  the  distance  of  the  place  and 
 the  great  number  of  Monks.  He  was  suffered  to  stay  a  long 
 time  at  the  gate,  begging  for  admittance,  and  embracing  the 
 knees  of  the  brethren.  They  looked  upon  him  as  an  old  man 
 who  had  quitted  the  world,  when  he  could  enjoy  it  no  longer, 
 and  who  was  more  concerned  to  get  food,  than  to  take  care 
 of  his  salvation.  At  last,  after  many  repulses,  he  was  ad- 
 mitted, and  set  to  work  in  the  garden,  under  a  young  brother, 
 whom  he  obeyed  with  the  utmost  submission,  undertaking  the 
 most  servile  and  ungrateful  drudgeries,  and  even  rose  in  the 
 night  to  perform  them  in  secret.  Having  thus  lain  concealed 
 three  years,  though  his  brethren  had  been  in  search  for  him 
 all  the  country  over;  at  length  a  certain  person,  who  came 
 from  the  Lower  Egypt,  saw  him,  and,  with  much  difficult}^, 
 (finding  him  in  a  mean  habit,  stooping  down  to  prepare  the 
 ground  for  planting  herbs,  and  carrpng  manure,)  recognized 
 him.  It  was  long  before  he  could  be  certain  that  it  was  the 
 same  person ;  but  as  soon  as  he  recollected  his  face  and 
 voice,  he  threw  himself  at  his  feet,  to  the  great  astonishment 
 of  the  Monks  of  Tabenna,  who  looked  upon  him  as  the 
 meanest  person  of  the  whole  community.  They  were  still 
 more  surprised  when  they  heard  his  name,  which  had  been 
 famous  among  them  by  general  report.  Pained  sensibly  at 
 their  former  ignorance,  they  entreated  his  pardon  for  the 
 unworthy  usage  he  had  unwittingly  received.  He  on  his 
 part  shed  tears  at  the  discovery,  and  at  losing  the  oppor- 
 tunity of  self-humiliation,  which  he  had  so  earnestly  sought. 
 His  brethren  conducted  him  back  to   his  monastery,  and 
 
 ^  See  supra,  bk.  IS.  ch.  20.  note  t. 
 
uooK  XX.]  ECCLESIASTICAL  HISTORY.  27.} 
 
 watched  him  uith  {^rcat  care,  that  he  luij^ht  not  a^ain  liiid  A.  I).  :\'X>. 
 moans  to  escape. 
 
 ]Io\vevcr,  not  long  after'  he  again  took  flight;  and  to  '  l.ii). -i. 
 avoid  recognition,  went  to  a  foreign  conntry.  lie  fled  hy  '' 
 night,  find  embarking,  came  to  Palestine  to  the  monfistcry  of 
 Bethlehem,  where  Cassian  and  Germanns  were  Jit  that  time. 
 He  was  there  admitted  as  a  novice,  and  placed  by  the  Aljhot 
 in  the  same  cell  with  them :  hut  he  did  not  continue  here 
 long,  being  discovered  by  some  Egyptian  !Monks,  who  came 
 to  i)ay  their  devotions  at  the  holy  places;  and  by  whom  he 
 was  carried  back  to  his  monastery.  AVhen  Cassian  and  (Jer- 
 manus  came  into  Egypt,  they  made  diligent  enquiries  after 
 him,  and  were  present  at  a  charge  which  he  made,  before  the 
 Avhole  community,  to  a  j\Ionk  whom  he  had  newly  received^  '  l"*»-  •* 
 
 ,  .  .  f.  .'32. 
 
 after   having    suffered   him  to   remain    at    the    gate  of  the 
 
 monastery  many  days.     "We  have  suffered^  a  long  time  to"  f-  3.}. 
 
 "  pass,"  said  he,  "  before  we  agreed  to  your  admission;  not  but 
 
 "  that  we  desired  your  salvation  with  all  oiu*  hearts,  as  we  do 
 
 "  tliat  of  all  others,  and  would  go  far  to  meet  such  as  arc 
 
 "  willing  to  turn  to  Cniiisx;  but  lest  we  and  you  also,  should 
 
 "  become  guilty  before  God,  if  after  too  easy  an  admission 
 
 "  you  should  leave  us  or  grow  remiss."     He  afterwards'  gave  *  c.  34,  &r. 
 
 him  a  strict  charge,  concerning  that  perfect  lleiiunciatioii '',  [*  i^inRii- 
 
 .       .  1.2.  14.] 
 
 Avliich  is  required  by  a  monastic  life.     The  two  friends  were 
 so  moved,  that  they  almost  fell  into  despair  ^ ;  so  fiir  did  they «  coii.  20. 
 find  themselves  from  the  perfection  of  the  state  into  which  ^'  ^' 
 they  had  entered'.     This  gave  the  Abbot  Pynufius  an  oppor- '  c.  a 
 tunity  of  discoursing*  to  them  on  Repentance^ ,  and  the  means  r/,v^'/v,,i- 
 of  repairing  past  offences.      He  pressed  them  earnestly  to  ''."'''i' 
 continue  in  his  monastery';  but  their  desire  of  seeing  the  '  o.  11.  in 
 famous  desert  of  Scctis^  would  not  suffer  them  to  remain  [•  "siviiiio- 
 
 •i„..^  ticw  SOlitL- 
 
 Having  therefore  crossed  the  Nile,  they  went  to  Diolcos',        v. 
 a  small  city  on  one  of  the  seven  mouths  of  that  river,  w  here  and  joim. 
 were   many  ancient   and  famous  mona.sterics.      There   were  '  ^'"•'-  "^• 
 
 c.   I. 
 
 likewise  some  Anchorites  ^  in   an  ishind  surrounded  on  one 
 
 f  "  Tlic  distinguishing  characteristics  "their  nat\irc  miglit  he  weakened,  and 
 
 ''  of   the    Monks    were   a   solitary    life,  "  tlie    mind   undisturhed    in    the    con- 
 
 "  manual  lahour,  spiritual  exercises,  and  "  temjilation  of  heavenly  things.     The 
 
 "  ahstinence  even  from  the  necessaries  "  rules  of  the  convents  did  not,  indeed, 
 
 "  of  life ;  that  so  the  scubual   part  of  "  demand   all    this,   but  for   the  most 
 
 T 
 
 O 
 
276  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  3r)5.  side  Ijy  tlie  Nile,  and  on  tlic  otlier  by  tlie  sea' ;  tlic  soil  was 
 '  instit.  5.  a  barren  sand,  Avliere  tlicre  was  no  water  to  be  had,  but  that 
 of  the  river  above  three  miles  distant  from  their  habitations ; 
 insomuch,  that  they  kept  it  Avitli  greater  care  than  otliers 
 do  the  most  costly  wines;  the  way  to  it  being  over  sandy 
 mountains,  very  difficult   to  pass.     One  of  these  Hermits, 
 '  c.  37.       named  Archebius^,  having  discovered  the  desire  that  Cassian 
 and  Germanus  had  to  make  some  stay  in  this  place,  left  them 
 his  cell  Avith  eveiy  thing  in  it,  pretending  that  he  had  before 
 resolved  to  live  elsewhere ;   [he  went  away,  till  he  had  col- 
 lected the  materials  for  another  cell,  but  soon  returned,] 
 and  witli  great  labour  built  another  dweUing  for  himself, 
 which  also  he  afterwards  gave  up  to  some  other  brethren  who 
 resorted  thither;  and  then  built  a  third  for  himself.     This 
 =  c.  38.       Archebius^  was  of  a  good  family  in  Diolcos;  he  retired  when 
 very  young  to  a  monastery  about  four  miles  off  from  the 
 town ;  and  during  the  fifty  years  that  he  lived  there,  never 
 returned  to  the  city,  nor  saw  any  Avoman,  not  even  his  own 
 mother.      However,    understanding   that    after   his   father's 
 death    his    mother   was    in    some  trouble   for    a    debt  of  a 
 [*  Soli-       hundred  golden  pence*,  Avhich  his  father  had  left  unpaid;  he 
 See  bk.  18.  laboured  so  hard  day  and  night,  for  a  Avhole  year,  Avithout 
 n^e^a'i      leaving  the  monastery,  that  he  raised  the  sum,  paid  the  debt, 
 and  set  his  mother  at  rest. 
 
 In  the  desert  of  Diolcos,  Cassian  and  Germanus  saAv  the 
 *  Coll.  15.  Abbot  Piammon*,  the  eldest  of  all  the  Hermits,  and  their 
 pAiirabiiia  Pricst,  Avho  had  the  gift  of  miracles'',  and  wrought  many  in 
 ^jfj^Ppjjjj^  their  presence.  They  were  received  by  him  Avitli  much 
 sub  con-     courtesA^ :  and  havine;  learned  from  them  the  occasion  of  their 
 
 spectu  _^_ 
 
 nostio  per-  journcy,  he  discoursed  to  them  on  the  TJiree  Sorts  of  Monks 
 vhm%ratia  in  Efft/pf ;  the  Cosnobites*,  who  lived  in  communities;  the 
 testimo-  Anchorites,  Avho  having  been  trained  in  commimities,  retired 
 mciitis       into  more  perfect  solitude ;   and  the  Sarabaites,  who  Avere 
 
 pjus  red-  .... 
 
 tiente.]  vagabonds,  and  pretended  Monks.    He  carried  the  institution 
 
 «  c.°4.'  '"  of  Coenobites^  as  high  as  the  time  of  the  Apostles,  as  derived 
 
 '  '■•  ^-  from  the  custom  of  the  faithfal  avIio  lived  in  common  at 
 
 '  c.  6.  Jerusalem.     From  these  again,  he  said',  proceeded  the  An- 
 
 "  part  they  voluntarily  went  beyond  the       "  attain    greater  holiness    *    *    *    *." 
 "  rules,  and  even  withdrew  into  the  de-       Giesel.  vol.  1.  §  93. 
 "  serfs  ('Aj'axwp7jTai),  that  they  iniyht 
 
HOOK  XX.]  ECCLESIASTICAL  IIISTOKY.  277 
 
 c'liorites  or  Hermits  ^,  the  first  of  wliom  he  accounted  St.Puul ''  a.  D.  .rt.\ 
 aiul  St.  Anthony'.    As  for  the  Saral)aVtos',  licentiousness  aiul  '  c.  7. 
 avarice  taught  them  to  hvc  without  rule,  and  thcii-  nundjcrs 
 had  become  very  nuuKM'ons  ^.    The  Coonohitcs  and  Anchorites 
 were  ahnost  equal  to  them  in  Egypt,  but  in  other  coinitries 
 the  number  of  the  Sarabaites  was  far  greater.     "  Wliich  I 
 "  observed/'  said  Piannnon,  "  at  the  time  of  the  persecution, 
 "  which  Lucius',  the  Arian  Bishop',   raised  in  the  reign  of"  Supr.  i)' . 
 "  the  Emperor  Valcns ;  when  I  carried  alms'  to  our  brethren  [»' (Uai-o-^ 
 "  that  were  banished  to  the  mines  of  the  Armenian  Pontus."  "'^''"•.  '*'■ 
 There  was  also  a  fourth  sort  of  jNIonks',  namely,  the  libertine  rhcmosy- 
 Ilcrmits,  who  withdrew   themselves   from   subjection   to   a  cf.  2  Cor. 
 superior,  to  live  alone  under  the  7iame  of  Anchorites.  ♦  c.  i. 
 
 A  few  days*  after,  Cassian   and  Germanus  went  to  the  ^  Coll.  ly. 
 monastery  of  the  Abbot  Paul,  which  was  inhabited  by  above 
 two  hundred  JNIonks.     At  that  time,  however,  there  was  an 
 inmiense  number  assembled  from  other  monasteries,  to  cele- 
 brate the  anniversary'"'  of  the  former  Abbot.     As  they  were  [•■  anni- 
 in  a  large  com't,  ranged  in  parties  of  twelve,  to  take  their  dqi'osUio. 
 repast,  one  of  the  v'oungcr  brethren,  who  was  to  bring  in  a  f*'*^  j"'""*' 
 dish,  stayed  a  little  too  long,  at  which  the  Abl)ot  Paul  gave  i^-  "otcu. 
 him  a  blow,  which  was  heard  at  a  grc^at  distance ;  the  young 
 man  did  not  mm'mur,  nor  change  colour,  nor  alter  his  de- 
 meanour in  any  respect ;  at  which  all  who  were  present  were 
 extremely  edified.    The  oldest  man'  iu  this  mouasteiy  was  the  '  v.  2. 
 
 ^  Tlioufjh  it  may  be  true  that  An-  "  seen   by    men.     Every    thing   about 
 
 chorites  did  subsequently  proceed  from  •'  them  was  affeetcd.     They  fasted  for 
 
 the  Coenobites,  yet  looking  to  the  time  "  display,  but  if  ever  there  came  a  fea.st- 
 
 of  the  Decian  persecution,  (see  supr.  bk.  "  day,  they  would  indulge  themselves 
 
 18.  eh.  20.  note  s,)  Anehoiites  existed  "  even  to  excess."      Bingham,   bk.   7. 
 
 first,  and  it  was  they  who  founded  com-  ch.  2.  §  4.     St.  Benedict  (A.  D.  5;]().) 
 
 nmnities,  e.g.  St.  Anthony,  St.  Ililarion,  speaks  of  the  Gi/rorafii  as  worse  than 
 
 (bk.  19.  ch.  rAi.  note  q,)  and  St.  Martin,  the  Sarabaites.   lb.  §  12. 
 
 (inf.  ch.  1!).  note).     Sec  Bingham,  bk.  '   Lucius  had  taken  the  lead  of  ihe 
 
 7.  ch.  2.  §  2,  .3.  Arians  at  .\lexandria,  on  the  death  of 
 
 ■^  See  supra,  bk.  19.  ch.  56.  note  o.  their  Bishop  George  of  Cappadocia.   At 
 
 '  See  supra,  bk.  18.   ch.  20.  note  s,  the  same  time  St.  Athanasius  returned 
 
 and  bk.  19.  ch.  .5(i.  notes  o  and  q.  to  .\kxandria,  and  recovered  bis  throne 
 
 k  The  Sarabaites  (fors.  310,  rchvUh),  A.D.  3(i2.     When  he  died  (A.I).  371  — 
 
 iM         I.  .1    ic        »^v^»-.      ""],,  ,        373),  tlic  Cathoiics  accordiiig  to  liis  dc- 
 
 llhemoboth  (fors.  DD-IT.  e.tallalus  est,        .     '    ,         ,,  .       ,        ,.       7  i :,.     i,.,, 
 
 ^  "- '  '      sire,  chose  1  etcr  to  succeed  nun,  but 
 
 siiperhivit),  or  llcnuitae  (rciiiw),  "  would  the  Arians,  with  the  help  of  Valens  and 
 
 "  live  as  they  listed  themselves,  only  Kuzoius,  the  Arian  Bishop  of  Aiitioch, 
 
 "  two  or  three  to^i;ethc'r,  under  no  rule  substituted  by  main  force  [..ucius,  who 
 
 "  or  government.     They  did  not  resort  instantly  began   a   violent   persecution 
 
 "  to  the  wilderness,  as  the  others,  but  against  the  Catholics.     Supra,  bk.  Mi. 
 
 "  lived    chiefly    iu    cities    and    castles,  eh.  2.'),  34,  35. 
 
 "  where  every  thing  they  did  ini;;lil  be 
 
278  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  395.  venerable  John,  remarkable  for  his  humility,  Avhich  had  made 
 him  quit  the  hfe  of  an  Anchorite,  to  return  to  the  com- 
 
 '  c.3,4,&c.  munity.  He  conversed  with^  the  two  friends  on  the  dif- 
 ference of  these  two  conditions  of  life,  the  advantages  and 
 dangers  incidental  to  each;  and  shewed  that  the  highest 
 perfection  existed  in  uniting  their  several  virtues,  "  as  I  haA'e 
 
 2  c.  9.        "  observed/^  said^  he,  "  in  the  Abbot  Moses  ^  in  Paphnutius\ 
 
 P  Infr.  ch.  .  ..  ... 
 
 7.]  '  "  and  in  the  two  Macarii  ™.  They  were  insatiably  desirous  of 
 ^  "■■-'  "  the  repose  of  sohtude,  and  for  themselves  would  have  been 
 "  contented  to  live  without  any  human  society.  However, 
 "  when  they  were  visited,  they  bore  with  the  number  and 
 "  infirmities  of  their  brethren,  with  inexhaustible  patience; 
 "  as  though  it  had  been  their  sole  business  to  attend  to  them 
 "  as  long  as  they  lived." 
 ^'i-  After  this,  Cassian  and  Germanus  saw  the  Abbot  Theonas\ 
 
 Theonas  .  .  .  .  . 
 
 and  Abra-   and  were  informed  of  the  occasion  of  his  conversion.     His 
 
 *  Coll  n    P^i"Gnts,  to  avoid  the  temptations  of  licentiousness,  had  mar- 
 1-  ried  him  when  very  young.     After  he  had  lived  with  his  wife 
 
 five  years,  he  went  one  day,  according  to  custom,  with  the 
 other  inhabitants,  to  carry  his  tithes  and  first-fruits  to  the 
 neighbouring  monastery.  They  were  received  by  an  old  man 
 named  John,  who,  in  consideration  of  his  merit,  was   aj)- 
 
 "  c.  2.  pointed  to  this  office ;  he,  to  reward  their  charity,  instructed*^ 
 them  on  the  nature  of  the  duty  of  bringing  to  God  their 
 tithes"  and  first-fruits,  that  they  may  be  employed  in  relie^dng 
 the  necessities  of  the  poor,   and  on  the  excellence  of  the 
 
 '  c.  5,  «,  7.  Gospel  perfection,  above  the  obligation  of  the  law '.  Theonas, 
 moved  with  this  exhortation,  resolved  to  leave  his  wife,  and 
 embrace  a  monastic  life ;  and  not  being  able  to  persuade  her 
 to  the  same  course,  he  executed  his  design  alone,  and  left  her 
 
 *  c.  10.       against  her  consent  °.     Cassian®  does  not  propose  this  as  an 
 
 ""    The  elder  Macarius,    called    the  its  monastic  cells,  ahout  ten  miles  from 
 
 Great,  was  a  disciple  of  St.  Anthony,  the  Nitrian  Mount.    See  supra,  bk.  16. 
 
 and  was  the  first  who  lived  in  the  desert  ch.  37. 
 
 of  Scetis.     He  flourished,  A.  D.  373,  "  We  meet  with  no  early  instances  of 
 
 during  tlie  Arian  persecution.     He  was  tithes  being  received  by  Monks,  unless 
 
 ordained  priest,   and  died,  aged  90,  in  it  was  for  the  use  of  the  poor,  of  which 
 
 A.  D.    391.      The   power   of    working  there  is  this  one  instance  in  Cassian, 
 
 miracles  is  ascribed  to  him.  and  besides  this   Bingham  (7.  3.  19.) 
 
 The  younger  ]Macarius,  of  Alexan-  knew  of  none, 
 
 dria,  was  a  cotemporary  of  the  Egyptian,  °  It  was  a  general  caution  prescribed 
 
 but  survived  him.      He  lived  chiefly  at  by  the  ancients,  that  married  jjersoiis 
 
 Nitria  and  was  priest  of  the  monastery  should  not  betake  themselves  to  a  mo- 
 
 of  Cella?,  a  place  deriving  its  name  from  nastic  life  but  by  mutual  consent,  as 
 
HOOK  XX. J  ECCLESIASTICAL  lllSTOllY.  279 
 
 txjiinple  to  be  imitated,  but  as  uu  extraordinary  act  which  a.  n.  S95. 
 Goi)  approved,  by  bestowing  afterwards  on  Theonas  the  gift 
 of  miracles.     He  made  so  great  a  jjrogiess  in  lioliness',  tliat '  c.  i). 
 after  the  death  of  Elias,  who  succeeded  John,  he  was  by  com- 
 mon consent  chosen  to  the  same  oftice  of  receiving  and  dis- 
 tributing the  ahns,   called   in  Greek  Diaconia^ ;  which  was  ['Supr.di. 
 esteemed  an  office  of  great  importance ''.  . 
 
 The  Abbot  Theonas'  came  to  visit  Cassian  and  Gcrmanus  =■  v.  lo. 
 in  their  cell,  and,  as  he  sat  on  the  ground  with  them,  (it 
 being  Eastcr-tide\)    they    asked    him:    "  ^^^ly   are    you    so  [' vin- 
 "  careful  nut  to  use  any  genuflexions ''  in  prayer,  dm'ing  these  'Hubul] 
 "  fifty  days,  and  not  to  fast  till  None ;  for  we  never  saw  this 
 "  practice  so  regularly  observed  in  the  monasteries  of  Syria?'' 
 Theonas^  answered:   "  Fasting  is  in  itself  a  thing  iudillcrcnt, '  c.  12,  13, 
 "  and  consequeutly  may  be  observed  or  not,  as  there  is  oc- 
 "  casion.     It  is  an  Apostolic  tradition"  to  celebrate  joyfully^"  c.  20. 
 "  not  only  the  forty  days  in  which  our  Loud  appeared  after 
 "  His  resuri'ection,  but  also  the  ten  days  which  His  disciples 
 "  spent  in  retirement,  till  the  descent  of  the  Holy  Ghost, 
 "  but  that  this  indulgence  may  not  make  us  lose  the  fruit  of 
 "  abstinence  dm'ing  Leuf,  we  only  shorten  the  time  before  ['  absti- 
 "  om-  repast  * ;  that  is,  we  take  it  at  the  sixth  instead  of  the  (inujcsimw] 
 "  ninth  hour,   Avithout    making    any   change   either   in   the    ^'  "^' 
 "  quality  or  quantity  of  our  diet."     They  never,  therefore, 
 exceeded  twelve  ounces  of  bread  in  a  day.    Germauus^  asked, '  c.  24. 
 
 why  the  time  of  Lent '  consisted  but  of  six  weeks,  or  of  seven  ['  Bingh. 
 
 hk.  21. 
 Lh.  1.] 
 
 St.  Paulinus  and   St.  Therasia,   (siipr.  4.    can.  82.   Infr.    cli.   33 :    "  Standing 
 
 bk.  19.  cli.  ol ,)  in  accordance  with   1  "  was   the  general   observation   of  the 
 
 Cor.  7.  4.    So  write  St.  Austin  and  Pope  "  wliole  Cliureh   on   the   Lord's   Day 
 
 Grcgor)'  the  Great,     liingh.  7.  3.  3.  "  and  the  fifty  days  between  Easter  and 
 
 p   The  Patres,  Abbates,    Ilegunicni,  "  I'entecost,    in    nieiiiory    of  our    Sa- 
 
 or  Archimandrites,  were  at  tlic  head  of  "  viouR's   Resurrection.     St.  Irena?ns 
 
 the  monasteries  ;    under  them  Centc-  "  derives  this  custom  from  Apostolical 
 
 narii   and  Decani,   presiding  severally  "  authority."    [Beaven's  St.  Iren.  eh. 
 
 over  a  hundred  and  over  ten  brethren.  15.]     "  The  Council  of  Nicaea  made  a 
 
 'i'he  Decani  brought  each  man's  daily  "  Canon  to  bring  all  Churches  to  an 
 
 task  to  the  (Ecoiioiniis,  or  slfwartl  of  the  "  uniformity  in  this  matter:   '  Because 
 
 /(o«»T,  (to  which  office  Theonas  was  pro-  "'there  are   some  who   kneel   on   the 
 
 moted,)  who   himself  gave  a  monthly  "  '  Lord's   Day    and    in    the    days   of 
 
 account  to  the  Abbot,    liingh.  7.  3.  H.  "  'Pentecost,  tiiat  all  things  may  be 
 
 The  Bishops,  too,  had  their  fEcononii,  "  '  uniformly  perfonned  in  every  parish 
 
 (ibid.  2.  4.  (J.    Cf.  2.  Hi.  20.  and  3.  12,)  "  'or   diocese,    it   seems   good    to    the 
 
 when  the  increase  of  their  other  duties  "  '  Holy  Synod,  that   prayers  be  made 
 
 rendered  it  necessary.      He  was  always  "  '  to  (ioD  standing.'     All  writers  con- 
 
 a  Clerk,  and  elected  with  the  consent  of  "  cur  for  the  antiquity  and  universality 
 
 tlic  Clergy.  "  of  this  practice."     Bingham,  bk.  13. 
 
 ■I  See  infra,  ch.  45.  and  Cone.  Carth.  8.  3. 
 
2S0  ECCLESIASTICAL  HISTORY.  [ccok  xx. 
 
 A.  P.  395.  in  some  countries,  since  neither  of  these  make  forty  days,  for  if 
 
 the  Sabbath  and  Sunday,  which  are  not  fast-daj's,  are  left  out, 
 
 they  are  only  thu'ty-six  ?     Theonas  rephed  :  "  These  thirty- 
 
 '  c.  25.       "  six  days  are  the  tithe  ^  of  the  whole  year,  which  contains 
 
 "  three  hundred  and  sixty-five  days ;  and  the  reason  of  the 
 
 '  c.  27.       "  difference  is,  that  they  who  fast  but  six  ^  weeks,  fast  on 
 
 ^  c.  28.       "  Satui"day  •*.     However,  the  vaIioIc   time  has  been  called ^ 
 
 "  Quadragesima,  on  account  of  the  forty  days  ^  of  the  fast  of 
 
 "  Moses,  Elias,  and  of  our  Blessed  Lord  Himself.     The  per- 
 
 ''  c.  29.       '^  feet  are  not*  by  this  law  confined,  nor  their  times  of  fasting 
 
 ^  c.  30.       "  kept  within  such  narrow  limits;  the  ancients^  fasted  all  the 
 
 "  year ;  and  this  ordinance  of  Lent  was  introduced  only  for 
 
 "  the  sake  of  the  AA'eak,  that  they  might  devote  to  God  at 
 
 "  least  the  tithe  of  the  year."    We  may  here  observe  hoAV  fully 
 
 Cassian,  and  those  whose  opinions  he  reports,  were  persuaded 
 
 of  the  antiquity  and  usefulness  of  Lent.    The  Abbot  Theonas 
 
 "  Coll.  22.  afterwards  discoursed  to  them^  On  Nocturnal  Illusions ;  and 
 
 '  Coll.  2.3.  on^  that  passage  of  St.  Paul :   T7ie  good  that  I  ivould  I  do  not, 
 
 8  Rom.7.19.  hut  the  evil  which  I  would  not  that  I  do^ ;  shewing  them,  that 
 
 the  saints  themselves  are  not  free  from  sin,  or  perfect  in  this 
 
 »  Coll.  23.   life'. 
 
 '  Coll.  24.  Cassian  and  Germanus  having  spent  ^  some  time  in  Egypt, 
 were  strongly  tempted  to  return  to  their  own  country  to 
 their  relations,  avIio,  being  rich  and  pious,  would  not  dissuade 
 them  from  their  good  intentions,  and  would  plentifully  supply 
 them  with  the  necessaries  of  life.  They  were  in  hopes  also  of 
 converting  others  by  their  example  and  instructions.  More- 
 over, they  imagined  that  near  the  lands  of  their  forefathers  they 
 might  find  pleasant  forests,  and  fertile  and  agreeable  solitudes. 
 They  imparted  their  thoughts  to  the  Abbot  Abraham,  who 
 thence  took  occasion  to  discourse  to  them  On  Mortification  -  : 
 
 r  See  infra,  cli.  45.     "  If  any  Clerk  (except  at  Milan,)  where  this  heresy 
 
 "  be  found  fasting  on  the  Lord's  Day,  did  not  prevail,  at  least  to  such  a  de- 
 
 "  or  any  Sabbath,  except  the  one  only,  gree,  the  Sabbath  (see  Bingham,  2.  6.  4. 
 
 "  let  him  be  deposed;  if  any  layman,  and  13.  9.  3.)  "  became,  from  the  third 
 
 "  let  him  be  excommunicated."    Can.  "  century,  the  customary  day  for  fasts, 
 
 Apost.  65.   (56.  64.  or  ("6.)     The  o?ie  "  and  in  the  fourth  century  entirely  took 
 
 Sabbath  excepted  is  Holy  Saturday  or  "  the  place  of  Wednesday."    See  Giesel. 
 
 Easter  Eve,  which  will  make   up  the  vol.  1.  §  98.  notes  2  and  11. 
 
 number   tliir/ij-.si.v   in    the   text.      This  *  A sli- Wednesday  and  the  three  fol- 
 
 canon  was  directed  against  the  heretics  lowing  days  were  added  to  complete  the 
 
 who  considered  the  Creation  the  work  forty  by  St.  Gregory  the  Great  in   the 
 
 of  an  evil  god,  and  so  by  fasting  com-  seventh,  or  by  Grego'ry  II.  in  the  eighth 
 
 nicmorated  its  completion.   In  the  West,  century.     Bingham,  21.  1.  5. 
 
 c.  1 
 
 c.  2. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  281 
 
 "  Tlic  weakness  of  your  imajijinations  shews  tliat  you  have  A.  n.  ■''f>5. 
 
 "  not  yet  renouucecl  the  worUl,  aiul  uiortilied  yoiu'  desires. 
 
 "  "\Vc  also  might  have  possessed  tlie  same  comforts ;  our  re- 
 
 "  lations  would  williu^ly  have  supported  us;  aud  had  th(\v 
 
 "  failed  us,  the  rich  iu  this  world  wouhl  gladly  have  supplied 
 
 "  all  om*  necessities.    We  might  have  settled  upon  the  hanks 
 
 "  of  the  Nile,  and  saved  ourselves  the  trouhlc  of  going  four 
 
 "  miles  for  water.     AVe  might  also  in  this  country  liave  met 
 
 "  with  pleasant  solitudes,  fruit-trees,  and  gardens ;  hut  we 
 
 "  have  chosen  these  harrcu  and  salt  sands,  these  uncomfort- 
 
 "  ahle  and  parched  deserts.      They '  who  aim  at  perfection, '  ^-  3,  4. 
 
 "  should  seek  for  places,  Avhere  nothing  may  tempt  them  to 
 
 "  leave  thcii*  cells  in  order  to  work  in  the  open  air,  which 
 
 "  distracts  and  dissipates  the  mind  by  diversity  of  objects." 
 
 He  insists'  upon  the  necessity  of  labouring  with  om'  own »  c  11,12, 
 
 hands,  to  prevent  om*  being  dependant  on  others,  or  a  burden 
 
 to  them. 
 
 Gcrmanus  and  Cassian  having  spent  seven  years  in  Egypt,      yn. 
 returned  to  their  monastery  at  Bethlehem,  where  they  were  sotais. 
 received  with  a  kind  welcome;  and  having  obtained  leave  of 
 their  elders,  returned  to  visit  the  famous  desert  of  Scetis^.  '  ^^^^-  '■  i- 
 Here  they  saw,  among  others,  seven  Monks  of  great  reputa- 
 tion, Moses,  Paphnutius,  Daniel,  Serapion,  Theodore,  Sercnus, 
 and  Isaac.     !Moses  had  in  his  youth  been  near  St.  Anthony',  *  Cull.  a.  2. 
 and  when  they  begged  some  instruction  of  him^,  he  con- '  (oil.  1. 1. 
 seuted   after  much  entreaty,    being  unwilling  to    speak    of 
 Christian  perfection,  except  to  persons  who  were  not  indif- 
 ferent, but  earnestly  desirous  of  it,  lest  he  should  himself  be 
 guilty  of  vanity  or  indiscretion ;  at  length  yielding  to  their 
 prayers  and  tears,  he  discoursed*^  to  them  Of  the  End  of  a'  c  5. 
 Monastic  Life,  namely,  to  acquire  purity  of  heart,  in  order  to 
 obtain  eternal  life.     Next  day  he  entei-tained  them  on  the 
 subject  of  Discretion^  or  rather  the  discerning  of  spints*;'  Coll.  2. 
 and  of  the  Prudence  which  directs  all  the  other  virtues,  the  ?«  I'c.r. 
 necessity  of  which  he  confirmed  by  many  examples.  *^-  '"-J 
 
 They  had  likewise  a  conference"  with  tlie  Abbot  Paphnutius, '  c.iii.  3. 
 surnaniod  Buljalus,  or  the  BiuTalo,  from  his  great  love  of  soli- 
 tude, which  nuulc  him  shun  the  society  even  of  the  other 
 Anchorites.     Ho  was  a  Priest  of  the  desert  of  Scetis,  and  at 
 this  time  was  abo\e  ninety  years  old.     However^  he  would 
 
282  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  305.  never  quit  the  cell,  in  wliicli  he  had  begun  to  live  when  he 
 was  youngj  though  above  five  miles  distant  from  the  church, 
 '  Coll.  3.     to  which  he  never  failed  going  every  Sabbath  and  Sunday', 
 nor  ever  returned  Avithout  carrpng  on  his  shoulders  a  large 
 vessel  filled  with  his  provision  of  water  for  a  week ;  nor  would 
 he  in  this  extreme  age,  ever  suffer  the  younger  men  to  relieve 
 "  c-  6.         liim  of  his  labour.     He  conversed  with  the  two  friends^  on 
 The  Three  Sorts  of  Renunciations  requisite  to  a  solitary,  namely, 
 of  riches  and  all  outward  possessions,  of  our  passions,  and  of 
 our  thoughts  that  we  may  entirely  forget  all  temporaP  things. 
 3  Coll.  4. 1.  The  Abbot  DanieP  was  chiefly  to  be  admired  for  his  humility. 
 Paplmutius   had  him  ordained  Deacon,  preferring  him  to 
 many  of  a  more  advanced  age,  and  even  afterwards  had  him 
 raised  to  the  Priesthood  *.     Daniel  however,  would  never  per- 
 form the  sacred  ofiices  of  the  Priesthood  in  his  presence,  and 
 I*  Paphnu-  continued,  though  a  Priest,  to  serve  him*  in  the  station  of  a 
 taicTfios'tias  Dcacou.     Papliuutius  designed  him  for  his  successor ;   but 
 vtferente]     ^^^g  disappointed,  as  Daniel  died  before  him.  Daniel  conversed 
 *  c.  2.         with  the  two^  friends  on  the  causes  of  spiritual  barrenness®, 
 mentis]       and  ou  The  StruggW  between  the  Flesh  and  the  Sjnrit^.     Sera- 
 8  Qj/i'  5      pion,  who  excelled  in  a  discerning  judgment,  spoke  of  The 
 19,  20.        Eight  Principal  Vices,  the  som'ces  of  all  sins ;  gluttony,  in- 
 [9  acedia,   continence,  avarice,  anger,  melancholy,  Hstlessness',  vanity, 
 
 ie.anxietas         n        •  i    i 
 
 ?ive  tee-      ^nd  pride  . 
 
 ^ordisi  There  was  a  monastery^  in  Palestine  near  Thecue  in  the 
 
 ^  Coll.  5. 2.  direction  of  the  Dead  sea  and  the  deserts  of  Arabia,  which 
 
 had  been  long  inhabited  by  Monks  of  great  sanctity.     They 
 
 vrere    slain    in    a  sudden   inciu'sion  of  the   Saracens.     The 
 
 Bishops  of  the  country,   with  the  people  of  Arabia,  took 
 
 away  their  bodies,  and  buried"  them  with  certain  relics  of 
 
 Martyrs.     An  immense  number  of  people,  di-awn  together 
 
 from  the  two  neighboui"ing  towns,  disputed  so  warmly  about 
 
 the  relics,  as  to  come  to  blows  and  swords ;  one  of  the  towns 
 
 founding    its    pretensions    on   the    neighbourhood    of   their 
 
 dwelling,  the  other  on  its  being  the  place  of  their  birth.     The 
 
 Church  commemorates    them    as  Martyrs   on   the    twenty- 
 
 '  iMartyioi.  eighth  of  May^.     Cassian  and  some  others,  who  were   dis- 
 Roni. 
 
 '  That  this  is  the  meaning  of  Cas-      repta  et  inter  reliquias  Marhjrum  con- 
 sian,  is  shewn  by  Bingham,  bk.  2.  3.  7.       dita. 
 Quorum  corpora — venerationc  pr<c- 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  283 
 
 tressed  at  this   event,   as   though   it  were  unwortliy  of  the  a.  D.  .'«t5. 
 
 goodness  of  God,  went   to   consnlt  Tlieodure,  wlio  lived  at 
 Cclljii ',  between  Nitria  and  Scetis.     He  upon  this  oceasion  [•  Supr.cii. 
 conversed'^  witli  tliem  on  the  natiu'c  of  evil,  and  the  ])enefit  »''e"V^" 
 of  sufferinf^s^.     Screnus  \  wlio  was  eminent  for  his  angelic  [»  De  Scce 
 piu'ity,  spoke  of  The  Moving  Faculty  of  the  Soul,   and  tlic  V"^l\\"^"' 
 power  that  the  evil  spirits  have  on  it.     He  relates  as  an  nn-  '>  -■ 
 doubted  truth '",  that  the  Monks  who  first   inliabited  those  ^  Oiil.  7. 
 deserts,  were  much  more  disturbed  by  evil  spirits  and  attacked 
 even  in  visiljle  shapes,  insomuch  that  tlicy  were  forced  to 
 keep  watch  by  turn  in  the  communities ;  but  that  at  that  time 
 the   power  of  these  spirits  was  sensibly   diminished.     This  «  Coil.  8. 
 subject  engaged  the  Abbot  Screnus  in  another",  concerning 'j^iy),' /,,'.,•„, 
 the  nature  of  the  evil  spirits^  their  fall,  their  sid)ordination,  '"'/'''''''";'•■. 
 and  emi)lovmeuts.     The  Abbot  Isaac  conversed  with  tlicm  <"'■<■.] 
 On  Prayei'^.  lo.     '   ' 
 
 Cassian,  bv  staving  among  the  Egyptian  jNFonks,  had  an      viiT. 
 opportunity  of  l)enig  accurately  acquanitcd  with  their  manner  Monks  of 
 of  life;  and  it  is  from  him   maintained  that  we  derive  our  ""•^''' 
 information.     He  thus  dcscril^cs^  their  garments.    Thev  wore  "  i"^f-  '• 
 a  linen  tunic  which  readied  no  lower  than  then*  knees,  with  i»k.  la.  ( h. 
 the  sleeves  hardly  coming  down  so  low  as  the  elbow,  that  they 
 might  not  be  encumbered  at  their  work.     This  garment  was 
 called  Colobium  or  Lebitonurhim\  They  did  not  aiiiirove^  of  the  '  i.d>;t,^, 
 hair  shirt*,  as  l)eing  something  extraordinary,  and  in  general  .s.  I'ach. 
 they  reprehended  all  ostentation.     The  tunic  was  large,  and  ap,",ii.'""" 
 in  order  to  tie  it  about  them,  they  wore  not  only  a  gii*dle',  but  i''J;"-.j'^'^-l 
 a  scarf  also,  or  woollen  baiid\  which  falling  down  on  each  \  *•■  -^• 
 side  of  the  neck,  went  under  the  shoulders,  and  confining  [» iva$,\-f,, 
 the  two  sides  gave  full  liberty  to  their  arms.     They  "^yoi'c  Z'rh'.m]''' 
 hoods  or  cowls",  but  small,  lieiiig  just  large  enough  to  cover*  o.  4. 
 their  heads  and  necks,  and  they  put  them  oft"  neither  night 
 nor    day.      They   usually   walked    bare-foot,   but    soiiietimes 
 otherwise^  to  protect  them  against  the  cold  in  winter  morn- '  c-  ic- 
 ings, or  the  heat  at  noon-day;  and  they  used  the  ordinary 
 sort  of  shoe,  called  in  Latin,  Calif/fC^     Over  the  tunic  they «  s.  iiiir. 
 wore  a  cape  called  MaJ'ors'\  which  covered  their  neck  and  x(^/ '" 
 
 S.  I'acli. 
 
 *  Cilii'inaiu  vestoni,  nlut  rirrnni-  Tlic  objt'itioii  was  not,  tlarcfori,  against 
 xpectam  a  riiiirtU  ct  uolnbiirm — ct  ail  ne-  this  act  of  luortitii-ation  i>i  it.iel/.  See 
 cessarii  opens  e.^crcitium — uihal  ilein.      iufr.  ch.  9. 
 
284  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  shoulders,  and  was  made  of  flax  like  the  tunic.  Their  outer- 
 '  c.  8.        most  garment  was  the  Melotcs,  or  sheep-skin'.     They  walked 
 
 *  c.  9.        with  a  staff  in  their  liand**. 
 
 Their  ordinary  diet  was  bread  and  water;  for  after  long 
 experience  and  mature  deliberation,  they  preferred  this  diet 
 to  pulse,  herbs,  or  fruits,  which  others  used  to  eat  vrithoiit 
 bread.  Theii'  bread  was  a  kind  of  biscuit,  and  they  had  a 
 Roman  pound,  that  is,  twelve  ounces  a  day,  in  two  small 
 [^  Coll.  2.  loaves  of  six  ounces  each,  called  Paximacium^,  one  eaten  at 
 '  ~  ■-'  the  ninth  hour,  and  the  other  in  the  evening.  On  days 
 which  were  not  fasts,  as  on   Sundays,  and  at  Easter-tide, 
 
 *  Coll.  21.  their  first  meal  was  about  noon^,  and  sometimes  they  had  it 
 
 *  Coll.  2.  earlier^  for  the  sake  of  their  guests;  but  Avhether  they  ate 
 ^-  -*^-  once  or  oftener,  they  never  exceeded  the  prescribed  quantity. 
 °  c.  20.       It  seemed  at  first  a  great  deaP,  and  the  new  Monks  could 
 
 scarce  eat  tlieu'  twelve  ounces  of  bread ;  but  afterv.ards  when 
 they  had  nothing  to  live  upon  but  bread  every  day,  they 
 '  c.  21.  found  this  dry  food  to  be  little  enough^  On  certain  days 
 8  Coll.  8.  some  delicacies  were  added.  Cassian  says®,  that  the  Abbot 
 [»  muria]  Scrcuus  treating  them  one  Sunday,  gave  them  a  sauce ^  with 
 ['  saiem  a  httlc  oil  and  dried  salt,  three  olives',  a  basket  of  dried 
 oiivas  vetches  y,  oi  which  they  each  took  five  grams,  two  small 
 saie^frictas*  plums  ^  and  a  fig  apiece.  The  same  abstinence  was  not 
 oi.  ten).«.e.  gj^pjj^gjj  to  alP,  but  regard  was  had  to  the  ase,  sex,  and 
 
 titree  olives         ''  '  o  a    }  }  ^ 
 
 up'icci; fried  strength  of  the  person  :  neither^  was  fastino;  t^vo  or  three 
 
 with  salt,']      ^  °  _  ^  .   ,  .  °  . 
 
 "  instit.  6.  days  togetlier  or  more,  without  eatmg  any  thing,  approved, 
 2  c.  9.        ^^ut  it  was  thought  better  to  take  some  nourishment  every 
 
 day. 
 
 They  assembled  at  prayers  in  the  evening,  and  at  night ^; 
 
 and  each  time  repeated  twelve  Psalms,  which  number  they 
 
 [*  Instit.  2.  believed  *  to  have  been  taught  their  fathers  by  an  Angel,  who 
 
 '   ■-'      came  and  sung  eleven  Psalms  in  the  midst  of  them,  v.iih  a 
 
 prayer  after  each ;  at  last,  adding  the  twelfth  with  Halleh/Jah, 
 P  c.  6.]  disappeared.  To  tliis^  they  added,  for  the  sake®  of  those 
 the  iJi'sh  to  who  wished  to  become  acquainted  with  the  Scripture,  two 
 ■'■^<»M\       lessons,  one  from  the  Old,  and  the  other  from  the  New 
 
 *'   Cicer  fricUini,    quod    illi    trogalia  "  That  the  Noctunis,  or  Niglit  Prayers, 
 
 [a   delicacy]  vocaiit.     Ci.   llorat.  Ars  were  after  sleep  and  in  the  very  early 
 
 Poet.  V.  249.  morning,  appears  from  Inst.  2.  c.  12. 
 
 ^  Myxaria,  i.  e.    pruna  Damascenis  fin.    Vid.  the  Breviary, 
 minora.     Not.  ad  Cass. 
 
DooK  \x.]  ECCLESIASTICAL  HISTORY.  t2S5 
 
 Testament ;  except  on  [the  Sabbath  or]  Saturday  and  Sunday,  A.  n.  .105. 
 and  at  Easter-tide,  when  botli  lessons  were  out  of  the  New 
 Testament,  one  from  tlie  Epistles  or  the  Acts,  and  the  other 
 from  the  Gospels.     After  each  Psalm,  they  prayed'  standing  '  c.  7. 
 with  their  hands  extended ;  then  threw  themselves  on  their 
 faces,  and  presently  rose  up  for  fear  of  sleepiness,  conforming 
 exactly  to  the  motions  of  him  who*  presided  at  the  prayers.  [*  qui  m-a- 
 A   profound    silence  ^  was    oljscrvcd   by  the   asseml)ly,   how  o  lUctorun 
 numerous  soc\cr  it  might  be ;    no  voice  was  heard  but  that  supra, ch';}. 
 of  the  Chauiiter\   who   i)ronounccd   the   Psalm,   or  of  the""^^''*-_ 
 
 '  i  '  Hiiifili.  15. 
 
 Priest  who  said^  the  prayer.     The  Chauntcr  stood,  the  rest  >•  •*.] 
 
 ^  c.  10. 
 were  seated®  on  very  low  seats ;  for  from  their  fasting  and  [«  (jui  Ps. 
 
 constant  labour  they  were  unable  to  continue  standing.     If 'rr""/"'^-' 
 
 the  Psalms  were  long,  they  divided"  them:  not  endeavouring  *'"'"* 
 
 to  repeat  much  and  rapidly,  but  to  give  their  whole  attention  c<„uiu. 
 
 to  tliem.  "  c.  12. 
 
 The  signal  for  prayers  was  made  by  a  horn**:  and  he  whose  »  '^^J, ' 
 
 office  it  was  to  a^ake  the  brethren  for  the  night  prayers,  ^.I'utiioni. 
 
 knew  the  horn*  exactly  by  the  stars";  for  in  Eg}^)t  the  sky  is "  Cass. 
 
 always  clear,  so  that  they  used  neither  hour-glass  nor  clock,  c.  17.  " 
 
 The  moveables'  they  had  in  their  cells,  besides  their  clothes,  ^  j^''*'  *' 
 
 were  only  a  mat^  to  sleep  and  sit  upon,  and  a  bundle^  of  1^;  'j.''''"-, 
 
 '■  ,  .         .  .  PiR'f.  ad 
 
 large  leaves  of  the  plant  Papyiiis,  which  is  common  in  Egypt,  H«'f:iii. 
 and  from  which  is  derived  the  name  of  paper,  because  it  was  thiu'inf 
 also  used  for  writing.     This*  bundle  was  their  pillow  by  night    V|""  '" 
 and  scat  by  day,  for  which  latter  use  also  it  was  employed  hy  [\i'm]m- 
 thcm  in  the  church.    Their  mats,  which  they  made  themselves, 
 were  of  rushes  or  palm  leaves.     They  did  not  assemble  *  to  *  iii>tit.  3. 
 pray  together  in  the  day-time,  except  on  [the  Sabl)ath,  i.  e.'] 
 Satm'day  and  on  Sunday  at  the  third  liour,  in  order  to  receive 
 the  Communion®;  on  other  days  they  stayed  in  their  cells,  [°  «»fiw 
 worknig  and  m  constant  prayer';  tor  they  knew  that  the  „/„„;« oh- 
 best  May  to  fix  their  thoughts,  and  prevent  distraction,  was  1^1'*",  2. 
 to  be  always  employed.   They  Morked  even  in  the  night-time  ^-  '■*• 
 M-hcn  they  watched";  and  that  their  work  might  not  inter- »  0.  12. 
 rupt  their  prayers,  they  chose  the  most  eas}-  and  sedentary 
 emplo^'ments ",   such  as  the  making  of  mats  and  baskets. »  r;>ii.  24. 
 These   Egj'ptian   Monks,   above    all   others,  recommended'  'in'stio. 
 labour  as  the  only  remedy  against  the  listlessness  of  solitude,  ^'  '•  '^^^ 
 and  infinite  other  enls.     They  said*  that  the  ]\[onk  who  was  *  c.  23. 
 
286  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  employed  in  work^  had  but  one  bad  spirit  to  tempt  him^  but 
 he  that  was  idle  had  numberless.  They  would  not  permit 
 the  Monks  to  receive  any  gift  for  their  subsistence;  on  the 
 contrary,  they  laboured  so  hard,  that  they  even  hospitably 
 entertained  such  as  came  to  visit  them  ;  and  sent  large  sums 
 in  charity  to  the  barren  parts  of  Lybia,  and  even  to  the 
 
 '  c.  7, 8,&c.  cities  for  the  prisoners.  They  founded  their  practice',  on  the 
 precepts  and  example  of  St.  Paul,  as  well  as  on  their  own 
 experience.     However  we  are  not  without  instances  of  bene- 
 
 »  Supr.  bk.  factions  bestowed  even  on  the  Monks  of  Egypt  ^;  which  gives 
 
 17.  ch.  4.    ^^g  reason  to  believe  that  in  cases  of  necessity,  they  dispensed 
 with  this  rule  of  taking  nothing  ^. 
 IX.  There  were  monasteries  at  this  time  in  all  parts  of  Egypt. 
 
 the^rno-'^  °   The  most  ancient  were  in  the  lower  Thebaide,  towards  the 
 
 nasferies  in  northern  extremity  of  the  Red  sea.     Here  was  the  mountain 
 
 Egypt.  '' 
 
 "  Supr.  bk.  Colzuma,  where  St.  Anthony  died  ^ ;    and  the  mountain  of 
 
 r \  d'ssg  1  I'ispiri,  otherwise  called  the  Outer  Mountain,  which  also  he 
 
 had  inhabited,  and  where  the  greater  part  of  his   disciples 
 
 had  their  abode.     Their  number  was  reckoned  to  amount  to 
 
 *  Rosw.  five^  thousand,  who,  after  St.  Anthony,  were  governed  by 
 fiBi.  b.  ^t-  Macarius^,  a  different  man  from  either  the  Egyptian  or 
 fjtiinqua-     ^i^Q  Alexandrian®.     St.  Macarius  was  succeeded  by  St.  Post- 
 
 fftnta     vnl- 
 
 'iin\  humius.     There  was  a  monastery  on  the  other  side  of  the 
 
 rs  Supra 
 
 bk.  13.  ch.  Nile,  near  the  city  of  Hermopolis,  where  it  was  supposed  that 
 ''Supra  bk.  the  Holy  Virgin  and  St.  Joseph  had  carried  the  Child  Jesus'; 
 -1v-^^vP^  it  is  now  called  Matarea*.     Here  lived  five  hundred  Monks, 
 
 '  Vit.  Patr.  ' 
 
 2.  7.  Pall,  under  the  government  of  St.  ApoUos  or  Apollonius^,  who 
 p  Bme- "'  was  imprisoned  under  the  reign  of  Julian'.  Tlieir  garments 
 Baudr.l  ^v^ei'G  all  wliitc,  and  extremely  neat,  and  he  advised  them  to 
 \  ibi(i-  receive  the  Communion  every  day.  St.  Isidore^  also  presided 
 15.  ch.  .33.   over  a  thousand  Monks  in  the  Thebaide,  who  were  strictly 
 
 !  p;,i]  Laus  .      .  ... 
 
 c.  71.  Vit.  confined  within  the  monastery.  They  had  within  their  walls 
 Pat.  2.  1/.  ^yg]jg^  gardens,  and  all  things  necessary.  None  entered  there 
 but  for  life.  An  old  man  attended  at  the  gate,  to  give 
 =  Vit.  Pat.  answers  and  entertain  strangers.  Dioscorus  ^  the  Priest 
 Laus  (Tes  governed    about    a   hundred    Monks    in    some   part    of  the 
 
 *  c.  96.       Thebaide.     Near  Antinoopolis''  there  were  about  two  thou- 
 
 ^  See  r.ingham,  bk.  7.  ch.  3.  §  8.  place,  as  appears  from  Praef.  S.  Hier. 
 
 •=  This  number  refers  to  the  whole      in  Reg.  S.  Pachom.  §  7. 
 body,  which  assembled  at  times  in  one 
 
HOOK  XX.]  ECCLESIASTICAL  HISTORY.  287 
 
 snnd  Monks;  some  of  mIioiii  were  Hermits,  who  sliut  tlicm-  a.  n.  ^5. 
 selves  up  in  caves. 
 
 Hut  tlie  threat  Avonder  of  the  hnver  ThchaVde  was  the  city 
 of  Oxvrvnchus',  so  called  in  Greek  from  the  name  of  a  hsh  '  Vit.  Pat. 
 
 '  2.  6 
 
 with  a  sharp  head,  which  was  worshipped  by  the  Egyptians, 
 
 and  once  had  a  famous  temple  in  that  citv'*.     It  was  peopled '  ^''7!'"' 
 
 '■  •  '  .  111).  I/,  p. 
 
 both  within  and  without  the  walls  by  Plonks,  who  constituted  M2.  D. 
 the  j^reater  part  of  its  inhabitants.    The  public  buildings,  and 
 the  temples  of  the  idols,  had  been  converted  into  monasteries, 
 of  which  there  were  more  in  everj'  part  of  the  city  than  of 
 private  houses.     The  Monks  lodged  even  on  the  gates  and  in 
 the  towers.     There  were  twelve  churches  for  the  people  to 
 assemble  in,  besides  the  oratories  in  the  monasteries.     There 
 was  neither  pagan  nor  heretic  in  all  the  city,  though  it  was 
 very  populous;  but  all  were  Catholic  Christians.     However 
 it  was  for  a  time  divided  bv  a  schism.     Its  Bishop  Theodore' '  Sui)r.  bk. 
 having  joined  the  party  of  George*!,  ^]^q  iVi'ian  Bishop  of  Alex- 
 andria, so  far  as  to  receive  re-ordination,  the  Catholics  of 
 Oxyrynchus    had    another    ordained    their    Bishop,    named 
 Ileraclidas ',    whoju   Theodore  persecuted   for   a   long  time,  M.ii)cii. 
 together  with  the   V  n*gnis  and  Monks  ot   ins  communion,  panst.  p. 
 There   were    twenty   thousand   Mrgins,    and   ten    thousand  [;';,' sj,..^' 
 I\Ionks  in  this  city:  every  quarter  of  the  city  day  and  night  """'''•  '• 
 resounded  with  the  praises  of  God.     There  were  placed  at  253.] 
 the  gate,  by  the  magistrates  [and  citizens]  persons  to  watch 
 for  any  poor  or  strangers,   and   every  one   contended  who  3  s;,,.,^.  i,k. 
 should  first  receive  and  entertain  them.  ]}■  '■'!/'^' 
 
 In  the  upper  Thebaide  m  as  the  monaster)'  of  Tabenna,  Laus.  c.  38, 
 founded  by  St.  Pachomius,  as  has  been  related'^,  in  which  «supr.  hk. 
 were  fourteen  hundred  ]\I(mks.     On  the  other  side  of  the  ''v|i*^jf' ' 
 Nile  was  that  founded  by  his  sister,  containing  four  hun-  i*''f:i'"m. 
 
 c.2f),.{(»,Ac. 
 
 dred  Yirerins.     The  successors  of  St.  Pachomius  were  first",  [itisw.  p. 
 Petronius,  then  Orsiesins,  and  after  him  Theodore,  who  had  "Gonnad. 
 entered  the  monastery  at  fourteen  years '  of  age,  and  lived  '[§  ;J''*Xp 
 there  a  long  time  with  St.  Pachomius.     lie  was  a  Priest", '^-  "'fr. 
 
 ^  ,  toni.  h.] 
 
 although  St.  Pachomius  made  it  a  general''  rule  not  to  have  *  Vit.  s. 
 his  Monks  ordained,  to  prevent  any  jealousies  among  them.  c.  im.""' 
 Many  other  monasteries  were  founded  by  St.  Pachomius'.  ij^",!|[gy' 
 Skeins:*   that    his    brethren    were    too    much    straitened    at  *  ^''/- S- 
 
 ^  I  aril.  ap. 
 
 'I  Sec  siiprn,  cli.  5.  note  1.  ^^iniiiiii. 
 
 *  <•.  «■•{.  [torn. 
 
 3.  p.  275.] 
 
288  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  T>.  rm.  Tabenna  by  reason  of  tlieir  great  number^  he  transplanted 
 
 some  of  tliem  to  a  toAvn  called  Pibi.     Some  time  after,  wlien 
 
 the  second  monastery  had  very  much  increased,  there  came 
 
 to  him  an  old  man  named  Eponyclms,  superior  of  an  ancient 
 
 monastery  called  Chenoboscia,  Avhose  Monks  hved  in  a  state 
 
 of  great  perfection.     He  pressed  St.  Pachomius  to  take  this 
 
 community  under  his  direction,  which  he  did,  and  sent  him 
 
 ISIonks  from  his  own   monastery.     He    granted   the   same 
 
 favour  to  the  brethren  of  another  monastery,  called  Machons 
 
 or  Mochans  ;   and  they  also  observed  his  rule.     There  are 
 
 '  Cod.        letters'  from  St.  Pachomius  to  Cornelius,  his  disciple,  Abbot 
 
 uw— io5.    of  Mochans;  and  to  Syrus  or  Sur,  Abbot  of  Chnum,  who 
 
 HoiTtenO    lived*  to  above  a  hundred  and  ten  years  of  age.     St.  Pa- 
 
 **•  ^f!,'^':--,  chomius  founded  another  monastery  near  Panos\  where  there 
 
 Prajf.  [§  9.]  ''  ' 
 
 3  Supia,bk.  were  three  hundi'ed  IMonks.  Ammon  or  Ammonas^  governed 
 vit.  s.  a  monastery  of  three  thousand  IMonks,  of  the  Rule  of  Tabenna. 
 [Rosw?  p.  ^^^^  ^^^  largest  monastery  of  this  Rule  was  called  in  the 
 ^^]  ^  Eg}q:)tian  language  Baum*,  though  perhaps  it  was  the  same 
 c.  48.  Vit.  Avith  Tabenna. 
 
 Pat.  2.  c.  3. 
 
 *  Ep.  s.  In  this  place  they  assembled  twice  a  year,  at  Easter,  and 
 
 Htjist.  p.^  i^  ^^^  month  of  Mesore,  that  is,  of  August ;  this  last  as- 
 11-]  sembly  was  in  order  to  grant  pardon  for  offences,  and  to  re- 
 
 «  Prsef.  concile  such  as  had  any  difference®.  It  was  at  this  time  also 
 '[§  t<.]  ■  that  the  superiors  and  officers  of  the  monasteries  were  elected. 
 St.  Jerome  says,  that  there  Avere  fifty  thousand  who  met 
 together  to  celebrate  Easter ;  Avhich  is  the  first  instance  we 
 find  of  scA'eral  monasteries  united  in  one  congregation,  under 
 the  same  Rule.  One  mouasteiy  contained  thirty  or  forty 
 houses,  three  or  four  of  which  made  a  tribe,  who  Avorked 
 together  or  serA'ed,  the  same  week.  Each  house  consisted  of 
 about  forty  brethren  of  the  same  trade;  for  example,  mat- 
 makers,  Aveavers,  tailors,  or  fullers.  Ever}'  house  had  cells 
 Avhere  they  lodged,  three  in  a  cell ;  but  they  all  ate  in  one 
 common  refectory.  Each  house  Avas  marked  Avith  a  letter  of 
 l^^\^'  '*^\.n  the  alphabet ^  which  the  Monks  Avore  on  their  cowls®. 
 
 Pach.  C.22.  ^  ' 
 
 [Rosw.  p.  In  a  city  of  the  upper  Thebaide  there  was'  a  monastery  of 
 **  Regui.  women,  above  a  hundred '  in  number,  Avho  had  the  reputa- 
 9  Vit'.  sfiE.  tion  of  great  sanctity.  They  drank  no  wine,  eat  no  fruit, 
 fRos'r°"  ^^^^^  often  fasted  tAvo  or  three  days  together.  They  Avore  a 
 270.]  garment   of  hair-cloth,   reaching  down  to   tlieir  feet ;   thev 
 
 L    oxxx  or- 
 
HOOK  XX.]  ECCLESIASTICAL  HISTORY.  289 
 
 used   no   hath,   nor  so  nmcli  us  washed   theii'  feet.      They  a.  d.  aoa. 
 worked  as  long  as  they  were  able;  used  no  remedies  for  dis- 
 eases, but  rceeived  them  as  a  great  blessing;  nor  did  they 
 ever  stir  out  of  theii*  enclosure.     AVhen  Euphrasia,  the  widow 
 of  one  Antigonus,  a  man  of  high  rank,  oiVered  them'  a  yearly  ['  nt  orotii 
 revenue  of  twenty  or  thirty  pounds  of  gold,  the  Abbess  re-  Jl^^'i'io.  "sic 
 fused  it,  and  could  accept  onlv  some  oil  for  the  laniiis,  and ';"'"'•, '^'\- 
 
 '  ^  '  '      '  J;<.   cIl.  41. 
 
 incense*   for   the    Oratory.      Euphrasia   or    Euphraxia,    her  ""*'' '^-l 
 daughter,  Avas  admitted  here   at   seven  years'  of  age,  and  miamal 
 liccame  famous  for  her  virtue  and  miracles.     Near  Antinous  *•   ^   '■' 
 there  were  twelve'  monasteries  of  women,  one  among  the  *  Pali.  Laus. 
 rest  governed  by  the  Abbess  or  Amma,  Talida,  who  had  led 
 a  monastic  life  eighty  years.     She  had  with  her  sixty  yomig 
 virgins,  a\  ho  had  so  great  love  for  her  that  the  monastery  was 
 never  locked  up,  as  others  were ;  so  iusepai'ably  were  they 
 united  to  her  by  afTection,  and  her  lioly  instructions.     They 
 went  out*  to  church  on  Sundays,  to  receive  the  Communion;  *  c.  133. 
 but  one  of  them,  named  Taor,  who  was  very  beautiful,  never 
 stirred  out  at  all,  but  stayed  always  in  the  monastery  at  work, 
 clothed  in  rags. 
 
 In  Egypt   properly   so   called,   near  iVi'sinoe,  the  Abbot 
 Serapion"  had  the  government  of  about  ten  thousand  Monks;  *  Supr.  i)k. 
 and  there  were  five  thousand  in  fifty  monasteries  in  the  desert  ad  (in. 
 of  Nitria^     They  had  a  chm'ch  and  eight  Priests*,  of  "whom  i'-'^'^-, ''■'"'■*- 
 the  eldest  only  officiated,  the  other  seven  not  performing  any  '  Supr.  bk. 
 of  the  sacred  functions  during  his  life.     Near  that  })lace  was  *  I'aii.  c.  7. 
 the  monastery  of  Cellaj,  and  the  mountain  of  Phcrme^,  in- » Pali. c. 23. 
 habited  by  about  five  hundred  Monks.     Among  these  was 
 Paul,  who  said  three  hundred  prayers'  a-day,  coiuiting  them  •  ibid. 
 by  so  many  little  stones,  which  he  had  in  his  bosom,  and 
 dropping  one  at  every  prayer.    Next  to  this  was  the  monastery 
 of  Scetis,  where  Uved  the  two  INLicarii^  and  St.  Arscnius ; »  supr.  bk. 
 and  where  Cassian  abode  some  time.     In  the  neighbourhood     '  "^ '"    '' 
 of  Alexandria'  were  about  two  thousand  ]\Ionks  in  ditterent  '  Pali.  c. :. 
 monasteries.      At   Canopus    there    were    many    momuiteries, 
 amone:  the  rest  that  of  ^Slctunoca  *.     At  Pelusium  also  were  *  Snpr.  bk. 
 some  Monks,  among  whom  was  the  famous  St.  Isidore,  who  [iiinf:!,.  7. 
 lived  at  this  time.     This  was  the  state  of  the  monasteries  of  ^-  '^'^ 
 Egypt  at  the  end  of  the  fom-th  century.     The  number  of  all 
 the  ]\Ionks,  as  here  set  down,  amounts  to  above  76,000,  and 
 
 u 
 
290  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  tliat  of  religious  women  to  about  20,700;  mthout  reckoning 
 those  monasteries  in  which  the  number  of  inmates  is  not 
 expressly  mentioned.  I  omit  several  particular  persons  of 
 great  fame,  an  account  of  whose  virtues  may  be  seen  in  the 
 writings  of  Evagrius,  Palladius,  and  other  collections  of  the 
 lives  of  the  Fathers. 
 X.  The  death  of  the  Emperor  Theodosius  did  not  put  a  stop 
 
 struction  of  to  the  progrcss  of  religion ;  on  the  contrarj^,  those  that  go- 
 Heresies.  ygj,j^g(j^  imputing  to  his  piety  the  defeat  of  Eugenius  and 
 '  Soz.  8.  1.  other  tyrants,  endeavoured  to  follow  his  example  \  They 
 confirmed  the  laws  which  he  had  made  in  favour  of  religion, 
 »  Cod.  Til.  and  added  new  ones.  We  have  a  law  of  Honorius  for  main- 
 1.  29.  de  taining  the  privilege  of  churches,  in  395^ ;  seven^  of  Arcadius, 
 ^  Cod  Th  ^i^  against  heretics,  one  *  against  the  pagans ;  part  of  them 
 [16-T^t.5.]  dated  at  Constantinople  in  394,  diu'ing  the  life  of  his  father, 
 29.  de  who  was  at  that  time  emploj'ed  about  his  affairs  in  the  AVest, 
 *  Cod.  Th.  and  part  after  his  death  in  395  ;  most  of  them  directed  to  Ruf- 
 f 'is^'cie^'"'  fi^^^s,  the  Praetorian  Prsefect  of  the  East,  and,  as  is  supposed. 
 Pagan.  drawn  up  by  his  advice,  as  he  then  possessed  the  greatest 
 authority.  But  being  suspected  of  aspning  to  the  empire, 
 ['  Gibbon,  he  was  slain  ^  on  the  twenty-seventh  of  November,  in  the 
 
 ch    29.1 
 
 «  Marceii.    samc  year''. 
 
 A^D  "395.        ^^^  pagans  were  converted,  and  the  heretics  returned  to 
 
 Li^o^caii.    ^}jg  Catholic  Church'',  particidarly  the  Eunoraiaus  and  the 
 
 Socr.  ().  ].  other  Arians;  whose  divisions  among  themselves  had  opened 
 
 '  then'  eyes,  and  led  them  to  conclude  that  truth  covild  not  be 
 
 "  Supr.  bk.  on  their  side.     The  Macedonians  ®  had  no  Bishops  at  Con- 
 
 '  ^  '  ^'  stantinople,   and  were   governed   only  by  Presbyters   since 
 
 Eudoxius  had  taken  away  their  churches  ;  which  contributed 
 
 much   to   weaken   their   party.     The   Novatians   were   also 
 
 disturbed  by  the  schism  of  Sabbatius;  but  they  supported 
 
 themselves   at    Constantinople   by   the   reputation   of  their 
 
 ["  See  bk.   Bisliop  Sisinnius  ^ ;  a  man  of  talent,  and  remarkable  in  his 
 
 time  for  many  quick  and  ingenious  replies.     He  was  much 
 
 extolled  for  his  learning  and  vii'tue,  although  his  manner  of 
 
 life  was  soft  and  effeminate;  he  used  the  bath  twice  a-day, 
 
 and  was  clothed  in  white ;  whereas  rehgious  persons  used  to 
 
 wear  black  garments  ^. 
 
 *  "  At  Constantinople,  in  the  time  of  "  in  white."  Bingham,  6.  4.  18.  See 
 "  Chrysostom,  the  Clergy  commonly  infra,  ch.  33.  Cone.  Carth.  4.  can.  45. 
 •'  went  in  black,  as  the  Novatians  did 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  291 
 
 In  Africa  the  divisions  of  tlio  Douatists '  still  continued ;  a.  D.  .to.'). 
 they  abused  the  laws  made  against  heretics,  to  persecute  one  '  supr.  i)k. 
 anotlier.     In*  execution  of  the  Council  of  Bagaia,  held  hy  »"s.*Au'i!.i. 
 the   Priniianists,   the   time   by   them   granted   to   the   Maxi-  ,^.||i["^^.^  .^)-^' 
 minianists  to  be  reconciled  to  them  having  now  expired  two  Ci'-  '**^''] 
 montlis,  the  Priraianists  presented  a  petition  to  the  Pro- 
 consul of  Carthage,   against  Fclicianus  of  Musti,   and  Pnc- 
 textatus  of  Assurita,  both  Maximinianists,  on  the  second  of 
 March  395 ',  to  procure  their  expulsion  from  the  churches ;  [*  3rd  of 
 and  this  persecution  lasted  till  the  twenty-second  of  December  Honor, 
 of  the  year  following,  396.      The  Priraianists  aflirmed  that  jjencd]^" 
 they  were  Catholics,    and   for   proof  of  it,   produced   then' 
 Council,  -where  the  jNIaximinianists  were  condemned,  and  de- 
 manded that  they  should  be  excluded  from  thcii'  churches*,  *-'^.  Aug.  in 
 by  virtue  of  the  imperial  laws  against  heretics.     The  judge,  §  15. 
 cither  by  connivance'*  or  ignorance,  passed  sentence  in  their  [\  ai-  co. 
 favour ;  and  the  ^Maximinianists  were  in  mau}^  places  tiurned  co«'«i!e«s] 
 out  by  legal  authority. 
 
 St.  Augustine  continued  in  the  Priest's  office  at  Hippo,       xi. 
 under  the  Bishop  A^alerius,  and  preached ^  with  great  success,  jjustino 
 The  festival  of  St.  Leontius'',  Bishop  of  Hippo,  approaching,  '"^r'^'^^,'l*;''i 
 the  people  mui'mured,  that  they  should  not  be  permitted  to  AKapa?. 
 keep  it  with  the  usual  rejoicings'',  that  is,  to  make  their  Aiyi>.  [str. 
 feasts   in  the  church,  which   degenerated  into  cb'unkenness  r'soiemni- 
 and  debauchery.     For  the  Council  of  Hiiipo*,  held  in  393,  <?'• '.•'.'•■'"» 
 had  decreed,  that  the  people  should  be  hindered  from  keeping  nomi- 
 these  feasts  ])y  all  possible  means.     St.  Augustine,  who  had  "  supr.  bk. 
 advised  this  regulation,  hearing  that  the  people  murmured,  '^"  ^^^'  ■*'• 
 began,  on  Wednesday  before  the  festival,  to  discourse  on  this 
 su1)jcct,  taking  occasion   from  the  Gospel ''  for  the  day,  in  '  Ep.  29. 
 Avliicli  was  this  passage  :   Give  not '  that  which  is  holy  unto  the  r  st  Matt. 
 (toys,  neither  cast  ye  your  pearls  before  swine.     He  comjiared  ^'  *^' 
 to  dogs,  such  as  quarrel  with  and  bark  at  the  commands  of 
 God  ;  and  to  swine,  those  who  wallow  in  unclean  pleasures, 
 and  would  commit  in  the  church  that  which  renders  them 
 unworthy  of  holy  things. 
 
 '  Preaching  is  a  delegated  privilege  if  he  thinks  fit.    Bingham,  2,  3,  4.    See 
 
 to  the  Priest,  which  he  exercises  only  lleylvn's    Life    of    Archbishop    Laud. 
 
 Iiy  permission  of  the  Bishop,  who  has  Introduct.  §  10. 
 authority  to  withdraw  his  commission, 
 
 u2 
 
292  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  As  tliis  discourse  Avas  made  to  a  small '  audience,  [from 
 '  §  3.  whose  report  it  was  spread  abroad,,]  and  many  spoke  against 
 p  postea-  it,  he  made  another^  on  the  same  subject  to  a  larger  congre- 
 '^'va^a-'^*  gation,  when  that  part  of  the  Gospel  had  been  read,  about 
 gesimw       driving  the  buyers  and  sellers  out  of  the  temple^.     He  read 
 
 illuxissetl  o  t/  x 
 
 3  St.  iviatt.  it  over  again  himself,  and  shewed  how  much  more  zealous 
 our  Lord  would  have  been  in  banishing  from  the  temple 
 dissolute  feasting,  than  a  traffic,  which  was  in  itself  innocent. 
 
 *  §  4.         He  added  "*,  that  the  Jews,  though  they  were  still  carnal, 
 
 made  no  feasts  in  that  temple,  where  the  Body  and  Blood  of 
 our  Lord  was  not  yet  oifered ;  and  that  it  was  never  related 
 that  they  became  drunken  under  pretence  of  religion,  but 
 
 *  Exod.  32.  only  at  the  festival  of  the  making  of  an  idoP.  "Whereupon  he 
 ^'  read  to  them  the  whole  passage  out  of  Exodus;  for  he  had 
 
 got  ready  beforehand  the  books  and  texts  of  Scripture.     He 
 afterwards  took  St.  Paul,  and  read  those  words  where  he 
 "  1  Cor.  5.  reckons  drunkenness  among  the  greatest  sins®,  and  the  works 
 6.^9.^"         of  the  fleshy  which  exclude  men  from  the  kingdom  of  God. 
 '  ^^^^*-  ^-   HaAiug  read  these  passages  over  again,  and  many  others,  with 
 8  §  7.         great  fervency®,  he  returned  the  book',  and  bade  the  whole 
 [codicem]  pgQpig  pray,  and   resumed  his  discourse  with  all  the  vehe- 
 mence he  could  command ;  representing  to  them  the  common 
 danger,  not  of  the  people  only,  but  of  the  priests,  who  are  to 
 give  an  account  of  their  souls  to  the  Chief  Shepherd :  "  I 
 ['  humiii-   ''  conjure  you,^'  says  he,  "by  His  Inuniliation',  His  sufferings, 
 "  His  crown  of  thorns.  His  cross,  His  blood :  at  least  have 
 "  pity  on   us,  and   consider   the   charity  of  the  venerable 
 "  Valerius,  who  hath  not  feared  to  impose  upon  me,  for  your 
 "  sakes,  the  dangerous  task  of  preaching  to  you  the  words  of 
 "  truth.     He  is  glad  that  I  am  come  hither,  but  not  to  see 
 "  me  die  with  you,  or  be  a  spectator  of  your  death,  but  that 
 "  we  may  strive  together  for  eternal  life.     In  short,  I  trust 
 "  in  Him  who  cannot  lie,  that  if  you  despise  all  that  I  have 
 
 *  Ps.  88.  "  said  to  you,  He  will  visit  you  with  His  scourges^,  and  will 
 31—33?       "  5^ot  suffer  you  to  be  condemned  with  the  world."      He 
 
 spoke  in  so  mo\dng  a  manner,  that  he  drew  tears  from  his 
 hearers,  and  could  not  refrain  from  weeping  himself. 
 
 *  §  8.  On  the  morrow^,  which  was  the  feast-day^,  he  understood 
 
 ^  Easter-day  in   A.  D.  395,   fell  on      Lady.      Consequently    this   festival   of 
 the  festival  of  the  Annunciation  of  our       St.  Leontius  was  in   February  and  iu 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  '293 
 
 tlmt  certain  persons  still  mnrmnred,  and  said  :  "  ^Vliat  would  a.  d.  .395. 
 
 "  they  have  now  ?     AVcrc  not  they  Christians  who  sufl'cred 
 
 "this  custom ?^^     St.  Augustine^  despairing  of  finding  any 
 
 thing  of  greater  avail  to  mo\e  them,  had  resolved  to  read  the 
 
 words  of  l]zekiel ' :  If  the  icutclunan  irarn  the  iricked  of  Inn  '  Ezuk.  33. 
 
 way  to  turn  fiom  it,  if  Iw  do  not  turn  from  li'is  nunj,  lie  shall 
 
 (He  in  his  i/ii/jtdti/,  hut  the  iratchman  hath  delivered  his  soul ; 
 
 and  then  to  shake  his  garments  and  withdraw,     liut  Ijcfore 
 
 he  got  into  the  pulpit',  they  who  had  made  these  complaints,  [*  exhe- 
 
 11*  ->«  •11  I'll  I'l  n        <lriiin. 
 
 came  to  seek  hnn.     He  received  them  knully,  and  witli  a  few  supra,  bk. 
 words  brought  them  to  a  right  mind.     A\'heu  it  was  time  to     ' '' "'     ■' 
 preach,  he  forbore  reading  Avhat  he  had  intended,  as  it  was 
 now  no  longer  necessary ;   and  he   answered  the  objection, 
 "  Wherefore  now?"   by  the  retort,  "At  length  now;"  but  to 
 vindicate  those  who  had  borne  with  it  so  long,  he  explained 
 to  them  the  necessity  that  first  introduced  it.     After  the 
 persecutions  had  ceased,  the  heathen,  who  were  converted  in 
 crowds,  were  with  difficulty  brought  to  renounce  the  feasts 
 made  in  honour  of  their  idols,     llegard  was   had   to   their 
 weakness  in  this  particular,  and  they  were  permitted  to  make 
 some  such  rejoicings  in  honour  of  the  MartjTs,  till  they  were 
 capal)lc  of  joys  purely  spiritual.     Thus  we  find  that  St.  Gre- 
 gory Thaumaturgus'  acted,  as  St.  Gi'cgory  of  Nyssa  relates**^.  ['A  d.l',')^ 
 "  But  now,"  added  St.  Augustine,  "it  is  time  for  men  who  19.  ch.  41. 
 "  dare  not  deny  that  they  are  Christians,  to  begin  to  live  T^->^j 
 "  according  to  the  "Will  of  Christ,  and,  now  being  Christians,    \'_^-  *»• 
 "  to  reject  what  was  only  allowed  that  they  might  become  Th.uim. 
 "  Christians."    lie  afterwards*  proposed  to  them  the  example  [Tom. .-?.  ' 
 of  the  Churches  on  the  other  side  of  the  sea,  that  is,  of  Italy,  F|'i,^;^'''"^ 
 where  this   custom  was  cither  never   allowed,  or  had  l)een 
 abolished  by  pious  Bishops'"';  among  others,  by  St.  Ambrose,  f*  Supra, 
 as  St.  Augustine  himself  declares  elsewhere '.     The  pco])le  hk.  is.  ch. 
 objected  the  example  of  the  Chiu'ch  of  St.  Peter's  at  the  "?('.^„^j.^.^^y 
 Vatican,  where  these  feasts  were  observed  every  day ;  and  *  •  - 
 
 Lent,(§3).  This  seems  improbable,  and  Cf.  Not.  Bcncd.  ad  Kp.  29.  §  8. 
 by  a  sli}i;ht  alteration  in   the  text,  (viz.  ''    I'ope    Grepory    the    Great    pave 
 
 Quadraiicsiiiui  for  (iudtlnigcsima',  marp.  (A.  I).  (JOl.)  similar  directions  to  AIcl- 
 
 supr.)  it  may  be  ideutilied  with  another  litus,  afterwards  Hishop  of  London,  with 
 
 festival  in  honour  of  St.  Leontius,  about  a  view  to  the  conversion  of  the  Hritish. 
 
 Ascension-day.      (Vid.  Serm.   '2()2.   al.  Lib.  11.   Ep.  7().  (al.  9.  Ep.  71).     See 
 
 13.  de  Divers,  tom.  5.  p.  10()9,  habitum  Spelman.  Cone.  1.  p.  S9.  Ep.  23. 
 in  Basilica  ah  codcm  Leonlioexstrueta). 
 
294  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  St.  Paulinus '  complains  of  the  same  abuse.     St.  Augustine 
 '  s.  Paul,   replied  :  "  I  liave  heard  that  it  has  been  often  prohibited,  but 
 
 rpoem.26.]  . 
 
 Natal.  9.  "  the  placo  is  far  from  the  Bishop's  abode ^ ;  and  in  so  large  a 
 Tv-.sssl&c]  '^  city  there  is  a  multitude  of  carnal  persons,  especially  of 
 f^TT'^'  "  strangers,  who  resort  daily  thither."  At  that  time,  and 
 long  after,  the  Bishop  of  Rome  lived  at  the  palace  of  the 
 [^  Bk.  19.  Lateran  ^,  and  the  Vatican  was  without  the  city, 
 note  r.']  St.  Augustine,  perceiving  that  all  the  people  agreed  to  have 
 
 this  evil  custom  abolished,  desired  them  to  be  present  at  the 
 reading  of  lessons  and  singing  of  psalms  at  noon,  which 
 might  be  done  instead  of  keeping  their  ordinary  feasts.  In 
 Mil.  the  afternoon  the  congregation  was  still  more  numerous* 
 than  in  the  morning;  lessons  were  read  and  psalms  sung 
 alternately,  till  the  hour  when  the  Bishop  returned  with  his 
 clergy,  who  obliged  St.  Augustine  to  speak  again  to  the 
 people.  He  was  very  unwilling,  and  wished  this  dangerous 
 day  at  an  end,  but  was  forced  to  obey.  He  made  a  short 
 discourse,  to  return  thanks  to  God  ;  and  knowing  that  the 
 heretics  continued  their  usual  feasts  in  their  Basilicas,  he 
 failed  not  to  enlarge  on  the  contrast.  Afterwards  was  per- 
 formed the  evening  service,  as  was  done  every  day;  and  the 
 Bishop  and  his  clergy  having  retu'ed,  a  great  many  people 
 stayed  in  the  church,  chanting  prayers  till  night.  St.  Au- 
 gustine wrote  an  account  of  this  good  success  to  his  friend 
 Alypius,  Bishop  of  Thagaste. 
 XII.  St.  Augustine  taught  both  in  public  and  private,  opposing 
 
 Bishop  of'  fill  the  heresies,  especially  the  Donatists  and  Manichees,  either 
 Hippo.       ^    jj^g  writings  or  extemporary*  discourses ^     The  heretics  as 
 
 [5  repenti-      "  .  . 
 
 nis]  well  as  the  Catholics  pressed  in  crowds  to  hear  him;  and 
 
 Vit.°c!' 7.     many  brought  writers  in  short-hand  to  preserve  his  disserta- 
 tions.    Every  body  spoke  of  him,  and  his  reputation  was 
 spread  into  all  parts,  even  to  the  Churches  across  the  sea 
 which  greatly  rejoiced  at  it.     It  was  while  he  was  Priest  that 
 he  began  to  explain  the  Holy  Scriptures.     Thence  we  have 
 '  1  Retract,  the  imperfect  book  iipon  Genesis'',  the  two  books  upon  the 
 ^  c.  ia       Sermon  on  the  Mount  ^,  and  the  explanation  of  some  pro- 
 *  c.  23.       positions  relating  to  the  Epistle  to  the  Romans^;  for  as  he 
 read  this  Epistle   at  Carthage,  with  his  companions   there, 
 they  had   his    answers   to   their   questions    taken    down   in 
 '  c.  24.       writing.      He  explained  also  the  Epistle  to  the  Galatians ' , 
 
HOOK  XX.]  ECCLESIASTICAL  HISTORY.  295 
 
 from  the  bcgiuiiiiig  to  the  cud;  and  began  to  oxphiin  the  A^jyjm. 
 Epistle  to  the  llonians'  in  the  same  manner.     He  al'terward-s  '  c.  25. 
 had  a  collection''  made  of  his  answers  to  varions  question.s  "  c.  20. 
 which  he  had  treated  since  his  retnrn  to  Africa,  M'hich  pro- 
 duced the   Book  of  Eighty-three  Questions.      lie  wrote  a 
 book  on  the  subject  of  Lying,  with  Avliich  he  was  dissatisfied, 
 but  could  not  hinder  its  being  published.     The  IJook  against 
 
 Adimantus',  the  Manichee,  was  also  written   at   the   same  [' Tom.  8, 
 ,.  p.  111.] 
 
 tunc.  ■' 
 
 The  Bishop  A'^alerius  seeing  his  great  reputation,  began  to 
 fear  that  he  might  be  taken  from  him  to  be  advanced  to  some 
 Bishopric*;  which,  indeed,  had  once  happened,  if  he  had  not  *  I'o.-sid. 
 taken  care  to  conceal  him  so  closely,  that  he  was  not  to  be 
 found  by  those  that  were  in  search  of  him.     This  redoubled 
 the  fears  of  Valerius ;  and  finding  himself  disabled  by  age  and 
 infirmities,  he  wrote  privately  to  the  Bishop^  of  Carthage'"',  ['  prima- 
 carnestly   desiring   that   St.   Augustine    might   be   ordained  coponim] 
 Bishop  for  the  Church  of  Hippo,  as  his  coadjutor'  rather  than  ^j,  24']' 
 his  successor,  and  he  obtained  a  favourable  answer.     After- 
 wards he  entreated  the  Primate"^  of  Numidia,  who  was  ]Mega- 
 lius'.  Bishop  of  Calama,  to  visit  the  Church  of  Hijjpo ;  whom,  ['  Brevic. 
 on  his  arrival,  Valerius  acquainted  with  his  intentions,  as  Ddhul  3' 
 well  as  the  rest  of  the  Bishops  then  present,  and  all  the  Vy  i 
 clergy  and  people  of  Hippo.     Every  one  was  agreeably  sur- 
 prised at  this,  and  the  people  desired  that  it  might  be  put 
 in  execution,  expressing  their  zeal  and  earnestness  by  their 
 acclamations.    Megalius  was  the  only  pcr.^on  who  scrupled  to 
 ordain  him;  having  conceived  some  grudge  against  St.  Au- 
 gustine, on  what  account  is  not  known,  he  wrote"  that  he  "Coiitr.i.i:f. 
 had  given  a  love-charm  to  a  certain  Avomau,  witli  the  consent  (.."^i,;'  'r'.',, 
 of  her  husband,  in  order  to  gain  her  love;  and  this  under '^^'•J 
 pretence  of  a  loaf  of  bread,  Avhich  he  had  indeed  sent  as  a 
 eulogy  and  with  no  evil  intention'.     ]Megalius  being  pressed  ["  simpU- 
 by  the  council  to  prove  his  assertion,  and  not  being  able  to  hiiaritcr.] 
 
 '  Tlie  fact  of  two  Bishops  in  one  city  tlie  first  c.\;unple  oCwhidi  occurs  .V.  I), 
 was  extremely  rare.  It  was  unlawful,  211,  when  Alexanrler  became  coadjutor 
 and  allowed  only  in  extraordinary  cases,  to  Narcissus  at  .leiusalem  ;  so  St.  Gre- 
 e.  g.  when  by  permitting  it  a  schism  gory  Nazianzcn  was  his  father's  co- 
 could  be  healed,  as  at  Antioch  (supr.  bk.  adjutor,  (supr.  18.  eh.  3).  See  liing- 
 18.  eh.  3),  and  in  Africa  (infra,  bk.  22.  ham,  2.  13.  i.  Corpiscopiis  was  a  name 
 ch.  2{>).  When  old  age  rendered  any  for  such  a  coadjutor. 
 Bishop  unable   to  perform  his  duties,  ''  See  supra,  bk.  18.  ch.  23.  note  h. 
 
296  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  do  it^  asked  pardon',  and  obtained  it;  and  shewed  himself 
 
 '  Contr.      so  Well  Satisfied  of  the  innocence  of  St.  Augustine,  that  he 
 
 c.  64.          laid  his  hands  on  him. 
 
 »  Possid.         St.  Augustine  insisted*^,  that  he  ought  not  to  be  ordained, 
 
 contrary  to  the  usage  of  the  Church,  during  the  life  of  his 
 
 Bishop ;  but  all  assured  him  it  was  an  usual  thing,  producing 
 
 »  F    •?!      ii^f^iiy  instances  both  in  the  Churches  of  Africa  and  in  those 
 
 ai.  34.  ad     on  the  other  side  the  sea :  so  that  he  was  obliged  to  submit, 
 
 §4.  [A.D.  and  having  no  other  excuse  durst  not  persist  in  his  refusal. 
 
 eunti""      ^^^  ^^^  accordingly  ordained  Bishop  of  Hippo,  jointly'  with 
 
 \^Piosper.   Valerius,  under  the  Consulship  of  Olybrius  and  Probinus,  that 
 
 an.  395.      is,  in  the  year  395*,  in  the  month  of  December,  a  little 
 
 p.  64 L]  '    before  Christmas^,  having  in  November  entered  his  forty- 
 
 Se^m^sfg    second  year.     He  afterwards  found  that  his  ordination  had 
 
 ai.  25.  ex    been  irregular,  and  that  the  Council  of  Nicsea  had  forbidden 
 
 c.  3.  §  3.     that  a  Bishop  should  be  set  over  a  Church  Avhich  had  another 
 
 p.°i'309.i      Bishop  still  living,  but  neither  he  nor  Valerius  were  at  that 
 
 Bened°^'d   ^"^®  acquainted  with  this  rule^    It  is  to  be  found  at  the  end 
 
 Ep.  31.        of  the  eighth  Canon  of  Nicaea^  cursorily  mentioned  on  occa- 
 
 6  Ep  213.  ^  .  ,  . 
 
 ai.  110.       sion  of  the  re-union  with  the  Novatians.     Thus  it  is  possible, 
 
 '  Conc.Nic.  ^^^^^  ^^-  Augustine  and  Valerius  might  have  read  this  canon 
 c.  8.  Supr.  several  times,  without  duly  attending  to  these  last  words  :  as 
 
 bk.  11.  ch.  _  ''  .  . 
 
 22.  it  happened  to  a  learned  Bishop'  of  our  own  time,  who  thought 
 
 vie  de  s.  that  this  resolution  of  the  Council  of  Niceea  was  to  be  sought 
 
 a  33?^*'  ^'  for  in  another  place®. 
 
 XIII.  St.  Augustine  writing  to  St.  Pauhnus",  acquaints  him  with 
 
 of  St.  N;i-^^  his  promotion  to  the  Episcopate"' ;  and  St.  Paulinus  sent'  this 
 
 sTcei^us^  welcome  news  to  St.  Augustine's  old  friend  Eomanianus,  and 
 
 »  s.  Aug.  at  the  same  time  a  poem  in  elegiac  verse^  to  his  son  Licentius, 
 
 Ed   si  i  o 
 
 '  Ep.  7.  to  exhort  him  not  to  leave  so  great  a  master,  and  to  quit  all 
 Romanian  worldly  Aacws.  Soou  after,  St.  Paulinus  received'  from  St.  Am- 
 A.  D.  396.']  brose  the  relics  of  the  holy  Saints,  Nazarius  and  Celsus,  which  he 
 ai.  46.']  '  deposited  in  the  church  of  St.  Felix.  St.  Ambrose  had  found* 
 [v^436.'  ^'  their  bodies  in  a  garden  without  the  city  of  Milan.  Paulinus, 
 A  D^'4oo'^i  ^is  secretary,  who  was  present,  says' :  "  We  saw  in  the  sepul- 
 E^'a.'d." 
 
 386.] 
 
 '  Vit.  S.            1  Namely,  Antoine  Godeau,  Bishop  been  purified  by  Baptism,  (see  bk.  18. 
 
 Ambr.           of  Vence,  died  A.D.  1672.  ch.   5),  "which,   by    its    sanctification 
 
 §  32.                  m  rpj^g  vvretched  life  of  St.  Augustine,  "  cleansed   from    all    crimes."      Cone. 
 
 while  he  was  a  Manichec,  was  of  course  Neocses.  c.  12.     See  Bingham,  4.  3.  10, 
 
 no   objection    to    liis    elevation    to    the  11. 
 
 Episcopate,  because  he  had  not   then 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  297 
 
 "  clirc  where  the  body  of  the  niart}T  hiy,  liis  blood  as  frosh  as  a.  D.  395. 
 "  if  it  had  been  .shed  the  same  day ;  and  his  head,  which  had 
 "  been  cut  off,  so  entire,  with  the  hair  and  beard,  tliat  it 
 "  looked  as  if  it  had  been  newly  washed  and  intiMTcd  :  wc 
 "  also  smelt  an  odour  so  fragrant,  as  to  exceed  tlie  clioicest 
 "perfumes."     They  gathered  up'  the  blood  with  plaster*'  s.  Gau- 
 and  linen;   and  this  was  the  manner  in  which  relics  were  17.  p.  90. 
 transported:  for  they  did  not  yet  divide  the  bodies.    Paulinus  I'j'i'i','!.  Paf,, 
 acknowledges,  that  he  could  not  learn  at  what  time  Nazarius  [;'!.'•  ''«>rc3 
 
 .  .  Krix.  Lcc. 
 
 suflered  martyrdom.     Ilis  body  Avas  placed  on  a  bier,  and  p-  •<"W. 
 
 carried  to  the  Basilica  of  the  Apostles,  near  the  Roman  gate,  post  an. 
 
 St.  Ambrose  immediately  returned  to  pray  with  his  clergy  in  ??'*^  ^^^ 
 
 the  same  garden,  where  the  body  of  St.  Celsus  lav.     "  "We  ^''''• 
 
 "  do  not  know,"  says  Paulinus,  "  that  he  had  ever  prayed  there  Hom.  Sub- 
 
 "  before ;  but  it  was  the  sign  that  the  body  of  a  mart}T  was  3.  o.  22. 
 
 "  discovered,  when  the  holy  prelate  went  to  pray  at  a  place  {q^"|'-| 
 
 "  where  he  had  not  been  before.     AVc  learned  however  from 
 
 ''  the  keepers  of  this  place,  that  their  ancestors  had  left  them 
 
 "  injunctions  never  to  leave  it,  so  long  as  any  of  their  family 
 
 "  remained,  for  that  great  treasures  Avere  lodged  there.     The 
 
 "  body  of  the  martyr,  St.  Celsus,  was  also  conveyed  to  the 
 
 "  Basilica  of  the  Apostles,  whose  relics  had  been  deposited 
 
 "  before"   with    great    devotion.      "While    St.  Ambrose   Avas 
 
 "  preaching  tliere  on  the  subject,  a  certain  person  among  the 
 
 "  people,  being  troubled  Avith  an  unclean  spirit,  began  to  cry 
 
 "  out,  that  Ambrose  tormented  him  :  the  holy  Bishoj)  turning 
 
 "  towards  him,  said ;  '  Hold  thy  peace,  thou  evil  .spirit !    it  is 
 
 "  '  not  Ambrose  that  torments  thee,  but  the  faith  of  the 
 
 "  '  Saints,  and  thy  q\v<\,  in  that  thou  secst  men  rise  to  the 
 
 "  '  place,  Avhencc  thou  hast  been  cast  doAvn  ;  Ambrose  Avill 
 
 "  '  not  be  jjulfcd  up.^     At  these  Avords,  the  person  possessed 
 
 "  Avas  silent,   Avas   thrown  prostrate  upon   the   ground,    and 
 
 "  made  no  more  noise."     It  is  pretended^  that  it  has  been  ^  Kmioii. 
 
 since  discovered  that  St.  Nazarius  and  St.  Celsus  suffered  in  (*•.,',.„',■  ^j 
 
 the  persecution    of  Nero,   and    manv  churches   have    been  [-'i'-  ,^"- 
 
 '  _  _  •  inoiid.  Oil. 
 
 honoured  Avith  their  relics".  tom.  1. 
 
 p.  I8aa 
 
 Ejusil.  Ep. 
 
 "  Some  read,  pridir  .1  pn.it ohm ni,  i.e.      oftlieCliristiaiuloetriiieof tlicResurrec-  I4.  lili.  o.J 
 where  liis  lirliqiif.i  irrre  depo.sited  on  the       tion  lias  been  mentioned  already  (su])ra, 
 Eee  nf  SI.  I'i'Irr  mid   St.  Paul,  or  tlie       bk.  18.  eb.  2.  note  d),  of  anotlur  we  have 
 2Stb  of  June.  an  instanee  in  Ibe  cbaplcr  before  ns.     It 
 
 *"  One  consequence  of  tbe  Revelation       was  believed  tliat  tbe  bodies  wliieli  had 
 
298 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XX. 
 
 A.  p.   395. 
 
 XIV. 
 
 St.  Gau- 
 dentius, 
 Bishop  of 
 Brixia  or 
 Brescia. 
 '  S.  Gaud, 
 ubi  supra. 
 
 St.  Gaudentius*  had  a  part  of  them^  that  is^  of  the  blood 
 gathered  up  with  plaster,  and  Avas  satisfied  with  having  this 
 
 been  the  temples  of  the  Holy  Ghost, 
 were  not  deserted  by  Him  on  the  mere 
 accident  of  death,  and  "  it  is  this,"  says 
 Pascal,  "  which  renders  the  Reliques  of 
 "  the  Saints  so  worthy  of  veneration." 
 (Pensees,  cli.  11.  §  12).  It  was  also  be- 
 lieved that  the  souls  of  the  departed  Saints 
 were  not  altogether  without  interest  in 
 their  bodies,  which  were  to  rise  again. 
 (Cone.  Elib.  A.  D.  305.  can.  34).  This 
 was  the  hallowing  of  a  heathen  notion. 
 (Giesel.  1.  §  97.  note  q).  Hence  prayer 
 at  their  graves,  and  the  other  Church 
 usages  mentioned  above.  (Bk.  19.  ch. 
 41.  note  b).  In  particular,  "  the  Com- 
 "  munion  with  the  Martyrs  being  as- 
 "  sociated  with  the  presence  of  their 
 "  bodily  remains,  these  were  dug  up 
 "  from  the  graves  and  preserved  in  the 
 "  churches,  especially  under  the  al- 
 "  tars."  Ibid.  §  97.  Before,  however, 
 translations  were  jiractised,  we  find  as 
 early  as  the  martyrdom  of  St.  Poly- 
 carp,  ("  the  Angel  of  tlie  Church  of 
 Smyrna,"  Rev.  2.  8,)  in  A.  D.  169,  that 
 the  Christians  gathered  his  Reliques 
 (Aeiipafov),  "  more  valuable  than  pre- 
 "  cious  stones,  more  pure  than  tried 
 "  gold,  and  laid  them  up  in  a  fitting 
 "treasure  house,"  that  they  might 
 communicate  over  them.  (Epist.  Eccl. 
 Sniyrn.  de  Martyr.  Polyc.  Cotel.  torn.  2. 
 p.  202).  The  bodies  of  the  Martyrs 
 were  buried ;  their  blood,  which  was 
 often  found  liquid  in  their  graves,  pre- 
 served on  linen  cloths  or  gypsum ;  and 
 it  was  in  this  way  that  Reliques  were 
 sent  to  different  Churches,  for  the  bodies 
 were  not  divided.  (Vid.  the  text,  and 
 infr.  ch.  22).  By  the  Egyptians,  indeed, 
 the  bodies  of  the  Saints  were  sometimes 
 embalmed  and  kept  in  their  houses,  but 
 St.  Anthony  strongly  condemned  the 
 practice.  (Bingham,  23.  4.  8.  Compare 
 the  case  of  Lucilla,  who  was  an  occasion 
 of  the  Donatist  schism.  Optatus  I. 
 c.  40,  quoted  by  Bingh.  2.  20.  1  1).  The 
 first  instance  of  the  translation  of  the 
 bodies  of  Saints  to  the  churches  is 
 given  by  St.  Jerome,  (Adv.  Vigilant, 
 script.  A.D.  406.  tom.  4.  pars  2.  p.  282,) 
 who  tells  us  that  Constantius  translated 
 the  bodies  of  St.  Andrew,  St.  Luke,  and 
 St.  Timothy,  (A.D.  359).  Vigilantius, 
 "  with  Eunomius,  the  author  of  this 
 "  heresy,"  (ibid.  p.  284,)  ridiculed  (like 
 the  heathen,  supr.  bk.  19.  ch.  31.)  the 
 respect  paid  to  Reliques  by  the  Ca- 
 tliolics,  whom  tliey  called  Ciiicrarii  and 
 
 Idololatra".  (Ep.  ejusd.  37.  ad  Ripar.) 
 St.  Jerome  replied  :  "  We  worship  (ro- 
 "  limus)  them  not,  we  adore  (adoramus) 
 "  them  not,  lest  we  serve  the  creature 
 "  rather  than  the  Creator,  Who  is 
 "  Blessed  for  evermore.  But  we  honour 
 "  (lionoravuis)  the  Reliques  of  the  Mar- 
 "  tyrs,  that  Him,  Whose  ^lartyrs  they 
 "  are,  we  may  adore  (adoremus),"  ac- 
 cording to  St.  Matt.  10.  40. 
 
 The  bodies  were  placed  especially 
 imder  the  altars,  as  we  have  seen  above 
 in  the  case  of  St.  Gervasius  and  St.  Pro- 
 tasius,  (bk.  18.  ch.  47.  See,  too,  bk.  19. 
 ch.  48.)  Virtue  was  believed  to  pro- 
 ceed from  the  holy  bodies,  in  accord- 
 ance with  St.  Luke  8.  44.  Acts  19.  12. 
 (See  supr.  bk.  18.  ch.  2.  and 47.  Infr.  ch. 
 21.)  Nor  were  the  Old  Testament  S.aints, 
 since  Christ  "preached  to  the  Spirits 
 "  in  prison,"(seeBishop  Jeremy  Taylor's 
 Lifeof  Christ,  ad  §  16,)  neglected  ;  Ar- 
 cadius  translated  the  bones  of  "  Blessed 
 "  Samuel;"  (S.  Hier.  adv.  Vigil.)  an 
 action  countenanced  by  2  Kings  13.  21. 
 
 It  became  customary  to  complete  the 
 consecration  of  churches  by  depositing 
 Reliques,  (supra,  bk.  18.  ch.  47.  note  q.) 
 This  usage  we  find  in  Pope  St.  Gre- 
 gory's direction  to  Mellitus,  (supra,  ch. 
 11.  note  h,)  to  deposit  Reliques  in  the 
 fana  (supr.  bk.  18.  cli.  14.  marg.)  of  the 
 Britons,  in  order  to  convert  them  into 
 churches. 
 
 St.  Ambrose  and  St.  Augustine  (among 
 many  others)  attest  the  reality  of  mi- 
 racles wrought  through  Reliques,  (bk. 
 18.  ch.  47) ;  while  the  latter  also  pro- 
 tests against  the  false  ]\Ionks,  who  made 
 a  trade  of  pretended  Reliques  (infr.  ch. 
 34).  Abuses  naturally  arose,  and  these 
 gave  occasion  to  tlie  Law  of  Theodo- 
 sius,  A.  D.  386,  forbidding  the  Exhu- 
 mation or  Sale  of  Martyrs,  (supr.  19. 
 ch.  48.) 
 
 Abuses,  however,  continued  in  the 
 fifth  and  sixth  centuries,  and  we  conse- 
 quently find  the  second  Council  of  Sa- 
 ragoza  requiring  that  Reliques  should 
 be  subjected  to  the  ordeal  of  fii'e.  (A.  D. 
 592.  can.  2.  Mans.  tom.  10.  p.  471.) 
 Impostures,  indeed,  were  numberless. 
 See  Glaber  Radulphus  4.  c.  3.  A.  D. 
 1045,  quoted  by  Gieseler,  vol.  2.  §  36. 
 Prohibitions  were  issued  by  Synod. 
 Pictav.  A.D.  1100.  c.  12.  Lateran.  11. 
 (4.  General.)  A.D.  1215.  c.  62.  Cone. 
 Burdegal.  3.  A.D.  1255.  c.  9.  See  Gie- 
 sel. vol.  2.  §  78. 
 
BOOK  XX.]  ECCLESIASTICAL  I1IST()I?Y.  299 
 
 testimony  of  tlicir   sufferings.     He  luul  some  time  l)efore  a.  d.  .395. 
 been  ordiiined  Jiislio])  of  Breseia  by  St.  Ambrose,  npou  the 
 death  of  St.  Pliihistrius.     He  was  elected  iu  his  absence, 
 Ix'ing  gone  to  Jerusalem ;  and  the  people  bonnd  themselves 
 by  an  oatii  to  have  no  other  Bishop ;  this  ol)ligcd  St.  Am- 
 brose, and  the  Bishops  of  the  province,  to  write  to  him  by 
 the  deputies  that  were  sent  by  the  ])eople,  requiring  him  to 
 return  upon  })ain  of  disobedience  and  exeommunieation,  even 
 by  the  Eastern  Bishops.    Upon  this  he  returned,  and  though 
 he  pleaded  his  youth  and  incapacity,  he  was,  notwithstanding 
 his  opposition,  ordained  Bishop.     These  particulars  we  learn 
 from  a  sennon  preached  by  himself  at  his  ordination'.     In  '  s.  Oaua. 
 anotiier  sermon"  he  says,  that  in  his  journey  to  Jerusalem,  '[p""{;n* 
 he  went  into  Cappadocia,  and,  being  at  Caesarea,  found  some  .^"^"J^'^" 
 women,  who  were  sisters,  devoted  to  the  service  of  God,  and  [i'-  340.] 
 who  had  the  government  of  a  monastery  of  holy  Vii-gins. 
 They  were  nieces  to  St.  Basil,  from  whom  they  had  formerly 
 received  some  relics  of  the  Forty  Martyrs  p,  which  they  gave 
 to  St.  Gaudentius,  protesting  that  they  had  always  begged 
 of  God  to  leave  this  precious  treasure  to  some  person  who 
 would  honour  them  as  much  as  they  had  done.    St.  Gauden- 
 tius brought  these  relics  into  Italy,  and  placed  them  in  his 
 church^  ['  i,„,iiu 
 
 AVe  have  seventeen  of  his  sermons,  of  which  the  first  ten  |n,',.l"p"'r- 
 were  preached  to  the  newly-baptized  dming  Easter  week ;  ^"'^'"'i''*- 
 and  St.  Gaiulentius  afterwards  committed  them  to  writinir, 
 at   the  request   of  Benevolus,  who  was   so  weakened  by  a 
 severe  fit  of  sickness  that  he  could  not  be  present.      This 
 Benevolus  is  the  same  that  was  disgraced  by  the  Empress 
 Justina,  for  refusing  to  draw  up  an  edict  in  favour  of  the 
 Arians*.     He  had  retired  to  Brescia,  his  native  place,  and  ^  Si'i""'''.''^- 
 was  the  greatest  ornament  of  that  Church''.     In  the  second  ^  s.  oaud! 
 sermon  which  he  made  for  the  iSeo})hytes,  at  their  coming  ''™'" 
 
 The  words  of  respect  refused  by  St.  licjues,  (Sess.  25.   do  Invoc.  &c.   A.  D. 
 
 Jerome,  with   respect   to   lleliqiies,  are  15()3). 
 
 used  of  them  by  Cone.  Rom.  A.D.  9!l.'5.  ''  Su])ra,  bk.  10.  ch.  22.    Tliese  were 
 
 (Harduin.  (5.  p.  727.  D.)  in  an  lionoiari/  forty   ('hristi.-in   soldiers,   wlio    suttered 
 
 and  rdative  sense,   (see  supra,  bk.   li).  martyrdom  at  Selia.ste  durinj;  the  perse- 
 
 ch.  31.  note  k.);  and  lience  the  Council  cution    of   Liciniu^,   about    .\.  1).    ;i20. 
 
 of  Trent,   on    the   authority    of   Cone.  There  is  an  Oration  by  St.  Basil  to  their 
 
 Nica^n.  II.  c.  7.  condemns  tliose  wlio  honour.    Horn.  !!•.  in   \1.  Mart.  torn.  2. 
 
 deny  veneration  and  honour  to  Holy  lie-  p.  1  II*. 
 
300  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  395.  out  of  the  fontsj  St.  Gaudentius  explains  to  them  the  mys- 
 teries which  he  could  not  explain  in  presence  of  the  Cate- 
 
 ['  p. 239.]  chumens,  and  said'  to  them;  "In  the  shadow  of  the  legal 
 "  Passover  not  one  hut  many  lamhs  were  sacrificed,  in  every 
 "  house  one ;  for  one  alone  could  not  be  sufficient  for  all ; 
 "  but  in  the  Truth  with  which  we  are  now  enlightened.  One 
 "  hath  died  for  all ;  and  is  the  Same  Which  in  every  house 
 
 [»mysterio]  "  of  the  Churches  in  the  Sacrament  ^  of  bread  and  wine, 
 "  being  immolated,  refresheth ;  being  believed  on,  giveth  life ; 
 "  being  consecrated,  sanctifieth  them  who  consecrate.  This 
 "  is  the  Flesh  of  the  Lamb ;  this  is  His  Blood."  And  after- 
 wards ;  "  The  same  Creator  and  Lord  of  nature,  AVlio 
 "  bringeth  bread  out  of  the  ground,  maketh  of  bread  again 
 "  [for  He  both  can  and  hath  promised,]  His  own  Body :  and 
 "  He  "Who  of  water  made  wine,  maketh  of  Avine  His  own 
 "  Blood." 
 
 [=•  p.  253.]  In  these  sermons  he  exhorts'  the  Neophytes  to  lead  hence- 
 forth a  truly  Christian  life,  and  to  renounce  idolatry  in  all 
 
 [*  subaiii-  its  parts,  its  enchantments,  amulets*,  auguries,  lots,  observa- 
 
 gd  uisej      ^^^^  ^^  dreams,  and  funeral  festivities.     "  On  the  contrary," 
 
 *  Serm.  4.    says  he  *,  "  be   sober,  take   heed   to   assemble   together   at 
 [p.  254.]      "  chm'ch,    give   youi'selves   watchfullj',   with   us,   to   prayer, 
 
 "  psalms,  hymns,  and  spiritual  songs.     Be  these  the  employ- 
 
 *  Serm.  8.   "  meuts  of  yoLU'  leisure."     He  ad^dses'^  married  persons  to 
 [271-272.]  perfect   continence,  declaring  however  that  it  is  permitted 
 
 them  to  use  the  married  state.  He  recommends  them  to 
 avoid  drunkenness,  and  dissolute  feastings  accompanied  with 
 dancings  and  instruments  of  music.  "  Wretched  are  those 
 "  houses,"  says  he,  "  that  differ  in  nothing  from  theatres :  let 
 "  the  house  of  the  Christian  be  free  from  any  thing  which  is 
 ['  a  choro  "  fouud  in  the  train'  of  the  de^dl ;  let  courtesy  and  hospitahty 
 ''^  ° '-'  "  be  practised  in  it,  but  let  it  be  always  sanctified  by  con- 
 "  stant  prayer,  psalms,  and  spiritual  songs.  Let  the  Word 
 "  of  God,  and  the  sign  of  Christ,  be  in  your  hearts,  in  your 
 "  mouths,  on  your  forehead,  at  table,  in  the  bath,  in  your 
 "  going  out,  and  in  your  coming  in,  in  joy  and  in  sorrow." 
 To  these  ten  sermons  at  the  time  of  Easter,  St.  Gaudentius 
 
 *  Pi-Bcfat.     added  four*  on  difterent  subjects  out  of  the  Gospel,  and  a 
 ^"  '^"         fifth  on  the   IMaccabees,   Avhich   Bencvolus    had  licard,   but 
 
 nevertheless  requested  of  him. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  301 
 
 The  Emperor  Ilonorius  being  Consul  in  the  year  31)G,  en-  a.  D.  396. 
 tertained  the  people  at  ^lilan  ^vith  a  pu])lic  show  of  some       XV. 
 African  wild  beasts.     A  criminal  named  Crcsconius  having  {.rose  saves 
 taken  sanctuary  in  the  church,  the  people  assembled  in  the  |.Ii[',u",,ncd 
 amphitheatre  obtained  leave  of  Stilicho  to  force  him  out  with  trimiiiais. 
 a  band  of  soldiers ;  for  Stilicho  had  the  sole  authority  during 
 the  minority  of  the  Emperor.     Crescouius  fled'  to  the  altar,  '  Paniin. 
 and  St.  Ambrose  and  the  Clergy  who  were  present,  gathered  Anib.  §  .34. 
 round  to  defend  liim ;  but  the  soldiers,  who  were  numerous, 
 and  their  officers,  Arians,  prevailed.     They  seized  on  Cres- 
 couius, and  carried  him  off  in  triumph  to  the  amphitheatre. 
 Those  who  were  in  the  church  were  much  troubled ;    and 
 St.  Ambrose  continued  a  long  time  weeping,  and  prostrate 
 before  the  altar;  but  when  the  soldiers  had  returned,  and 
 made  their  report,  two  leopards  that  were  let  loose,  leaped 
 suddenly  into  the  place  where  those  who  had  triumphed  over 
 the  Church  were  seated,  and  left  them  severely  wounded. 
 Stilicho  was  much  moved  at  this,  and  repented  of  the  vio- 
 lence he  had  done  to  the  Church.     He  made  satisfaction  to 
 St.  Ambrose  by  penance  for  many  da^'s,  and  set  Crcsconius 
 at  liberty ;  but  as  he  was  guilty  of  very  great  crimes,  he  sent 
 him  into  banishment,  from  which,  however,  he  was  soon  after 
 recalled. 
 
 In  the  time  of  the  Emperor  Gratian,  St.  Ambrose  had 
 
 saved  the  life  of  another  condemned  person^.     He  was  a  *  Soz.  7. 
 
 ''4. 
 pagan,  who  had  held  the  greatest  stations,  and  had  spoken  " 
 
 contemptuously  of  Gratian,  saying,  that  he  was  unworthy  of 
 his  father ;  and  being  accused  of  this,  was  condemned  to  die. 
 As  they  were  carrpng  him  to  execution,  St.  Ambrose ''  went' 
 to  the  palace,  to  petition  for  his  pardon ;  but  the  enemies  of 
 the  ciTiminal  had  contrived  to  amuse  the  Emperor  with  the 
 combats  of  beasts  in  his  palace,  so  that  none  of  those  who 
 attended  at  the  gate  would  inform  the  Emperor  of  his  being 
 there,  pretending  that  he  came  at  an  improper  time.  He 
 therefore  retired ;  but  went  unperccivcd  to  the  door  through 
 which  the  beasts  were  brought  in,  and  entered  with  those 
 that  led  them;  nor  did  he  leave  the  Emperor  till  he  had  ob- 
 tained pardon  for  the  criminal. 
 
 *•  On  tliu  custom  of  Bishops  iutcrcctling  for  criminals,  sec  Bingliun),  bk.  2. 
 cli.  8.  §  1,  2,  3. 
 
302  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  396.  St.  Ambrose  was  no  less  zealous  in  seeming  any  deposits 
 '  offic.  2.  committed  in  trust  to  the  Cliurcli';  and  lie  frequently  op- 
 fa  "fors.  "*  posed  the  royal  orders  for  taking  them  away^  A  certain 
 "^  the  tfme  P^^son  ha^dng  procured  a  rescript  from  the  Emperor  to  have 
 of  the  per-  something  delivered  to  him,  that  had  been  deposited  by  a 
 
 sedition  by      .  .  x  ./ 
 
 .Tustina.      widow  in  the  church  of  Pavia^  the  clergy  at  length  forbore 
 
 ch'r47.]      ^0  make  any  farther  resistance ;  the  magistrates  and  officers 
 
 charged  with  the  execution  of  the  rescript,  insisted  that  the 
 
 order  was  not  to  be  opposed;    and  the  Emperor's  agent "^ 
 
 pressed  it.     But  the  Bishop  of  Pavia,  by  the  advice  of  St. 
 
 [3  obsedit  Ambrose,  so  well  secured*  the  entrance  into  the  place  where 
 
 cone  aviaj  ^^^^  tiling  was  deposited,  that  they  could  not  get  it  away,  but 
 
 [<  sub  chi-  were  contented  with  an  acknowledgment  in  writing^  that  it 
 
 lograp  oj    ^^^  ^^^  -j^^^  hands,  by  virtue  of  which,  and  a  new  order  from 
 
 the  Emperor,  they  returned  again.    The  Bishop  still  refused ; 
 
 »  2]Macc.    he  caused  the  history  of  Hehodorus*  to  be  read,  who  was 
 
 so  severely  punished  for  attempting  to  take  away  what  had 
 
 been  for  sacred  purposes  deposited  in  the  temple;   and  at 
 
 last,  with  much  difficulty,  he  brought   the  Emperor  to  a 
 
 better  mind. 
 
 XVI.  A  Bishop  named  Marcellus,  had  a  sister  who  was  a  widow, 
 
 abT"de^c"i-   ^^^  ^  brother  called  Lsetus®.     Marcellus  gave  his  sister  some 
 
 sions  of  St.  1j^^(J  that  belonsred  to  him,  on  condition,  that  at  her  death, 
 
 Ambrose.  ° 
 
 «  Ep.  s.      she  should  leave  it  to  the  poor,  and  to  the  Church  of  which 
 
 ^"49  Tad  ^^  """^^  Bishop.    Lsetus  disputed  this  grant,  which  occasioned 
 
 Riarceii.]    ^  considerable  law-suit  between  them.     After  the  cause  had 
 
 been  pending  a  long  time,  with  great  expense,   and  great 
 
 animosities  and  reproaches  on  both  sides,  they  desired  it 
 
 '  §  2.         might  be  determined  by  St.  Ambrose'',  and  procured  it  to  be 
 
 referred  to  him   by  the  Praetorian  Prsefect.     St.  Ambrose 
 
 would  not  judge  according  to  the  strictness  of  the  law,  but 
 
 as  an  arbitrator  to  accommodate  the  difference,  and  reconcile 
 
 the  parties.     He  accordingly  brought  them  to  this   agree- 
 
 s  §  8.  ment ;  that  Lsetus®  should  have  the  land,  on  condition,  that 
 
 he  paid  his  sister  annually,  during  her  life,  a  certain  quantity 
 
 of  corn,  wine,  and  oil,  and  that  on  her  death,  L?etus  should 
 
 be  liable  to  no  demand,  either  in  behalf  of  the  Bishop  ]\Iar- 
 
 cellus  or  the  Church.     St.  Ambrose  affirmed  that,  by  this 
 
 ■■  See  bk.  19.  ch.  38.  note  z. 
 
BOOK  XX.]  ECCLESIASTICAL  IIISTORV.  303 
 
 decision,  all  parties '  had  gained  their  cause :  Lajtus,  because  A.  d.  aor,. 
 lie  was  made  master  of  the  land ;  his  sister,  by  being  made  '  §  9. 
 sure  of  an  income,  without  a  law-suit,  without  trouble,  or 
 hazard  of  bad  years ;   and  ^Nlarcellus,  because  he  had  con- 
 tented both  his  brother  and  sister,  and  because  this  expedient 
 had  been  put  in  practice  according  to  his  own  proposal.    The 
 Churcli  only  scorned  to  be  the  loser ;  but  St.  Ambrose  main- 
 tained that  the  Church^  was  a  sulHcicnt  gainer  by  tlic  charity  '  §  lo. 
 which  w^as  preserved,  by  the  virtues  of  its  Bishop,  and  the 
 good  exam})le  given  by  him  on  this  occasion. 
 
 There  Mas  a  virgin  at  Verona  named  Indicia,  whom  Zeno 
 Bishop  of  that  city  had  consecrated  to  God,  after  a  probation 
 of  several  years'.     She  liad  lived  at  Rome  with  St.  !NL'ircel- '  Ki>-  •>■ 
 lina^  in  the  house  of  St.  Ambrose,  and  had  gained  a  great  isya?r! 
 esteem  for  her  virtue.     At  her  return  to  Verona,  she  dwelt  t^|-^-380-] 
 with  her  sister,  who  was  married  to  one  Maximus;    always    §-'• 
 leading  so  retired  a  life,  that  some  took  oflenec  because  she 
 did  not    return  the  visits    of  their  wives*.     A  report  was  *  §  ic. 
 spread  that  Indicia  had  been  delivered  of  a  child,  and  had 
 murdered    it\      ^Maximus,   her   brother-in-law,   applying  to''§i!)- 
 Syagrius,  then  Bishop  of  Verona,  became  the  informer ;  and 
 was  so  earnest  Avith  the  Bishop,  that  he  cited  the  witnesses 
 to   the   churcli.     Three  women  who  were   said   to  be  the 
 authors  of  this  report  did  not  appeal',  but  only  two  men  Avho 
 said  that  they  heard  the  story  from  these  women ;  and  who 
 were  themselves  men  of  an  ill  character.     However,  upon 
 this  evidence,  the  Bishop  Syagi'ius,  without  hearing  Indicia's 
 defence,  or  advising  with  his  brethren  the  other  Bishops, 
 ordered  that  she  should  be  examined  by  matrons. 
 
 She  complained  to  St.  Ambrose,  and  ^laximus  too  came 
 to  Milan  to  support  the  sentence  of  Syagrius.  St.  Ambrose, 
 to  proceed  regularly,  required  that  some  person  should  appear 
 as  accuser^;  but  ]Maximus  would  not  declare  himself  to  be '  §  4. 
 so,  though  he  acted  as  such  in  every  respect.  The  three 
 women"  whom  they  ])retended  to  be  tlicir  chief  witnesses, »  §  -20. 
 and  whose  names  Avere  ]\Iercuria,  Lea,  and  Tbeoiluk',  had 
 disappeared,  though  they  had  been  brought  to  Milan.  Tlie 
 two  men,  named  Ilcnatus  and  Leontius,  who  had  made  their 
 depositions  on  the  report  of  these  women,  were  examined  by 
 St.  Ambrose,  but  did  not  agree'  hi  their  testimony.    St.  Am-  •  §  lo. 
 
304  ECCLESIASTICAL  HISTORY.  [book  xx- 
 
 A.  D.  396.  brose  conAened  the  Bishops  to  decide  the  case.  There  was 
 no  accuser^  nor  sufficient  cAddence  against  Indicia;  and  be- 
 
 '  §21,22,23.  sides,  there  were  several  witnesses^  to  her  good  fame,  viz.  her 
 nurse,  who  was  a  trustworthy  person  and  a  free  woman, 
 St.  MarcelUna,  sister  to  St.  Ambrose,  and  the  virgin  Paterna, 
 with  whom  she  had  Hved  at  Milan,  during  the  prosecution. 
 
 '  §  24.  The  sentence  of  the  Bishops^  was,  that  Indicia  had  done 
 
 nothing  contrary  to  her  profession ;  that  Leontius  and  Re- 
 natus  should  be  excommunicated,  till  they  made  satisfaction 
 to  the  Church  by  penance;  and  that  Maximus  should  not 
 be  admitted  to  communion  unless  he  made  amends  for  his 
 error.     St.  Ambrose  announced  this  judgment  to  Syagrius, 
 
 '  Epist.  5.  by  a  letter^  in  A^ery  strong  and  severe  terms,  rejDresenting  to 
 
 *  §  2.  him  his  fault ^  in  sentencing  a  virgin  to  be  examined  without 
 
 any  accuser  or  Avitnesses ;  telling  him,  that  this  of  itself  is  a 
 
 *  §  5, 6,  &c.  severe  punishment  to  a  virgin* ;  and  besides,  that  the  proof 
 
 thereby  is  very  uncertain,  according  to  the  opinion  of  the 
 
 «  §8.  most  learned  physicians";  Avhicli  he  confirms  by  a  late  ex- 
 
 ample. He  seems  inclined  wholly  to  lay  aside  such  indecent 
 proofs.  Syagrius  excused  himself,  by  alleging  that  unless 
 he  required  this  scrutiny  certain  persons  had  threatened  to 
 
 '  §  15.        withdraw  from  his  communion^.     Upon  which  St.  Ambrose 
 
 reproaches  him  Avith  weakness,  in  suffering  private  persons 
 
 to  give  laws  to  Bishops,  and  to  prescribe  to  them  the  forms 
 
 of  their  judicial  decisions. 
 
 xvii.  It  may  be  judged  what  care  St.  Ambrose  took  in  the  choice 
 
 Ambrose*  ^f  liis  Clergy,  by  the  instances  Avhich  he  himself  relates. 
 
 for  his        Qjjg  Qf  i^s  friends*  was  very  assiduous  in  pajdng  his  respects 
 
 *  Off.  1.      to  him,  in  hopes  of  obtaining  a  position  among  the  Clergy, 
 c.  18.  §  72.  1^^^  g^  Ambrose  would  ncA^er  admit  him,  for  no  other  reason, 
 
 but  that  there  Avas  some  great  impropriety  in  his  carriage. 
 Another,  Avho  was  abeady  one  of  the  Clergy,  liaAdng  com- 
 mitted a  fault,  was  interdicted  for  some  time,  and  Avhen  he 
 Avas  restored,  St.  Ambrose  forbade  him  to  Avalk  before  him, 
 because  there  was  something  particular  in  his  gait  that  was 
 oflFensive  to  him.  For  the  holy  Bishop  Avas  persuaded,  that 
 the  irregular  motions  of  the  body  proceeded  from  the  irre- 
 gularity of  the  mind.  The  event  shcAved  that  he  was  not 
 mistaken  in  either  of  them ;  the  first  deserted  the  Faith  in 
 the  time  of  the  Arian  persecution;  and  the  other  also,  be- 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  305 
 
 cause  he  would  not  submit  to  the  judgincut  of  tlio  iiishops  a.  d.  rm. 
 iu  a  case  wlicre  his  iutercst  "was  coiicerucd,  rcnouuccd  tlie 
 Catliolic  religion.      He  relates  these  two  iiist.inces   iu  the 
 treatise  On  Offices  or  Duties,  which  he  composed  for  the  in- 
 struction of  his  Clergy,  in  imitation  of  Cicero,  aud  of  the 
 Greeks,  whom  Cicero  followed  in  his  book  on  the  sauic  sid)- 
 jcct '.      St.  Andjrosc  chose   out   the   best   of  their  moraUty,  [' viz.  r.i- 
 confirming  it  by  the  authority  of  the  Scri])tui-e,  and  iniprox  iug  iii-iatii.] 
 it  by  evangelical  maxims.     He  forbids"  the  Clergy  to  meddle  *  (>nric.  i. 
 with  business  or  traflic;  wishiug  them  to  be  contented  with 
 their  small  patrimony,  or  if  they  luul  none,  with  thoir  salaries'*.  P  S''**  in- 
 Some  grew  weary'  of  the  service  of  the  Church,  by  reason  of  carth.  4. 
 tlie  difhcultics  which  tlu-y  met  with.     "To  what  pm'pose,"  T  j; '^hi. ad 
 said  they'',  "should  we  continue  in  the  Clergy,  expose  our- 5^^'''"'"- 
 "  selves  to  ill  usage,  and  undergo  such  labours,  when  we 
 "  might  live  on  our  own  fortunes,  or  make  them  in  some 
 "  other  way?"     To  these  he  answers,  that  they  are  not  made 
 Clerks  only  to  get  their  maintenance,  but  that  they  may 
 merit"  in  the  sight  of  God  after  this  life.     And  this  is  the  [^  Divinam 
 subject  of  one  of  his  letters.  mortl'm 
 
 There  is  another  letter'  to  Constantius,  then  newly  ordained  j^^p^t'i''" 
 a  Bishop  in  the  neighbourhood  of  Ravenna,  who  seems  to  '  Ep.  2.  ai. 
 have  been  chosen  from  among  his  Clergy,  since  he  calls  him 
 his  son  **.     This  contains  rules  for  his  conduct,  particularly  **  §  27. 
 for  his  insti-uctions  to  the  people.     He  commends  to  him  the 
 Clnu'ch  of  Cornelii  Forum'',  which  is  sui)poscd  to  be  Imola, »  ibid, 
 which  was  vacant,   and  near  him  ;    begging  him  to  visit   it 
 often,  till  a  Bishop  should  be  ordained ;  "  for,"  says  he,  "  my 
 "  employments  in  Lent,  which  now  draws  near,  will  not  per- 
 "  mit  me  to  go  so  far."     There  is  a  letter'  also  to  another'  Ep.in.ai. 
 new  Bishop^,  called  Vigilius,  who  had  ajjplied  for  his  advice,  "^^^^j  ' 
 He  recommends  to  him  in  particular,  to  exhort  his  pco[)le  to  f'  f»rs  of 
 do  justice  to  their  hired   senants,  to  avoid  usuiy,  and  to 
 practise  hospitality ;  but,  above  all,  to  prevent  mamages  with 
 infidels. 
 
 Many  of  the  disciples  of  St.  Ambrose  had  the  government 
 of  Churches,  which  they  discharged  with  great  holiness.  In 
 the  first  rank  we  may  place  St.  Augustine ;  next,  his  friend 
 Alypins,  and  St.  Panlinns  of  Nola.  Among  his  Clergy, 
 A'euerius  and  Felix  are  eminent,  who  had  been  his  Deacons ; 
 
 X 
 
*  Ep.  6.3. 
 al.25.[A.D. 
 
 396.] 
 
 306  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  3fl6.  Venerius  was  Bishop  of  Milan,  and  Felix  of  Bologna,  and  they 
 '  Martyroi.  are  botli  reckoned  in  the  number  of  the  saints'.  Theodulus^, 
 Dec.et4to.  wlio  had  been  secretary  to  St,  Ambrose,  was  Bishop  of 
 ^  Paul.  vit.  Modena.  St.  Ambrose  laid  his  hands  upon  St.  Gaudentius 
 §35.  of  Brescia,  as  has  been  related,  St.  Felix  of  Comum,  and 
 
 St.  Honoratus  of  Vercellse.  We  see  by  his  letters  the  esteem 
 '  Ep.  3, 4.  which  he  had  for  St.  Felix,  and  the  strict  friendship  that 
 a'd^380  1  *^^^^®  "^^s  between  them^ 
 
 XVIII.  The  ordination  of  St.  Honoratus  was  one  of  the  last  acts 
 to'the  ^  of  St.  Ambrose.  After  the  death  of  Limenius,  Bishop  of 
 Verceiiise*^  Vcrcellse,  who  had  been  present  at  the  Council  of  Aquileia*, 
 
 *  Supra  bk.  the  SCO  remained  long  vacant,  by  reason  of  the  divisions  in 
 
 the  Church ;  and  St.  Ambrose  was  blamed,  because,  being 
 Metropolitan,  it  was  thought  incumbent  upon  him  to  put  a 
 
 *  Not.  in  stop  to  the  disorders*.  This  led  him  to  write  a  long  letter '^  to 
 25^'     '  ^ '  them,  which  begins  thus  :  "  I  am  extremely  afflicted  that  your 
 
 '  Church  has  yet  no  Bishop,  and  that  she  only,  of  all  the 
 '  Churches  in  Liguria,  iEmilia,  Venetia,  and  the  neighbour- 
 '  ing  pro^dnces,  should  be  without  one,  she  from  whom  the 
 '  other  Churches  were  wont  to  be  supplied ;  and  (which  I  feel 
 '  stiU  a  greater  shame)  that  it  is  I  who  am  blamed,  whereas 
 '  your  animosities   are  the  only  obstacle.     For  so  long  as 
 '  these  di\'isions  are  among  you,  what  can  we  decree,  or  what 
 '  choice  can  you  make  ?     Who  will  be  able,  seeing  you  so 
 '  much  at  variance,  to  accept  an  office,  which  can  hardly  be 
 '  sujjported  in  the  greatest  inianimity?     Are  these  the  in- 
 ^  structions  of  that  holy  Confessor?     Are  you  the  children 
 '  of  those,  who  preferred  the  holy  Eusebius,  a  stranger,  and 
 '  wholly  unknoMTi,  before  their  own  countrymen^?" 
 '  §2,68,69,      He  afterwards  makes  several  digressions  in  praise"  of  St. 
 '    ■        Eusebius  of  Vercellne.     He  exhorts  them  to  beware  of  two 
 '  §  7, 8, 9.   apostate  Monks,  Sarmatio  ®  and  Barbatianus,  who  had  lived 
 some  time  in  the  monastery  at  Milan ;  but  being  unable  to 
 bear  the  regularitj^,  the  silence,  the  fasts,  and  confinement; 
 and  not  having  profited  by  the  charitable  advice  of  St.  Am- 
 brose, they  left  it,  and  when  they  would  have  returned,  were 
 refused  admittance.     Being  exasperated  at  this  refusal,  they 
 
 s  It  was  usually  the  custom  to  choose       See  Bingham,  l)k.  2.  ch.  10.  §  2,  ,3.  and 
 the    Bishop   from    the    Clergy   of   the      infra,  ch.  24. 
 Church  over  which  he  was  to  preside. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  307 
 
 spread  a  pernicious  doctrine,  much  like  tliat  of  J()^  iiiian  ',  A.  D.  396. 
 namely,  that  abstinence  and  iastini;,  virfrinitv  and  continence,  ['Supr.hk. 
 
 •  '  CO.  ^  ]9.  ch.  19, 
 
 were  of  no  value.     St.  Ambrose  treats  them  as  Epicureans,  42.] 
 and  fully  confutes  them,  l)y  authorities  and  cxamj)lcs  from 
 Scripture.     He  afterwards  admonishes  the  faithful  of  \  (n'cclhe  '  §  43. 
 to  lay  aside  all  malice  and  slander*,  the  spirit  of  division','  §52. 
 and  desire  of  reven{::;e*;  to  bear  with  one  anotlier,  and  not  to  *  §  f^- 
 be  pufiVd  up  on  account  of  riches'';  but  to  exercise  hospitality  »  §  !>«. 
 and  charity,  and  the  reciprocal  duties  of  Imsband"  and  wife,  of*  §  I07,&c. 
 mothers  and  children,  masters  and  slaves.     He  shews  them 
 what  OTifjht  to  be  the  qualifications  of  a  Bishop,  particularly 
 in  the  Church  of  A'crcclhe^,  where  the  monastic  and  clerical  '  §  CG. 
 life  were  joined  together ',  [for  the  first  time  in  the  AA'est,  by  «  vit.  s. 
 the  holy  Eusebius.]     St.  Ambrose  was  obliged  to  go"  in  person  xnvarT.-ns. 
 to  Vercclhc,  a  few  months  before  his  death,  to  reconcile  their  -ii'-Hoiiand. 
 differences;  and  by  his  eare,  they  chose  Honoratus  for  their  [Vid.  Jan. 
 Bishop,  a  man  of  great  merit,  whom  the  Church  reckons  ["419,4^.] 
 among  the  sanits  .  i^  2s. bet. 
 
 The   reputation  of  St.  Ambrose   had   reached   the  most     xix. 
 distant  countries,  and  had  some  years  before  drawn  to  Milan  ofst!  Am" 
 two  Persians  of  the  greatest  authority  and  wisdom  in  that  '^'■"**^- 
 nation,  who  came  furnished  Avith  many  questions,  to  make 
 trial  of  his  wisdom".     They  discom'sed  with  him  by  the  help  '  Paniin, 
 of  an  interpreter,  from  the  first  hour  of  the  day  to  the  third 
 of  the  night ;  that  is,  from  six  in  the  morning  till  nine  at 
 night,  and  departed  full  of  admiration.     To  shew  that  the 
 only  design  of  their  journey  was  to  have  a  personal  knowledge 
 of  St.  Ambrose,  the  next  day,  as  soon  as  they  had  taken 
 leave  of  the  Emperor,  they  went  to  Home,  to  see  the  power 
 and  gi-andeur  of  Probus,  the  Prjefect",  and   then  returned 
 home.     Count  Arbogastes'  being  at  table  with  some  of  the  *  ibid.§30. 
 Kings  of  the  Franks,  with  whom  he  was  treating  about  a 
 peace,  was  asked  by  them  if  he  knew  St.  Ambrose  :  "  I  do,'' 
 
 '  "  It   happened    fiomctimcs    that   a  "  the  city  after  the  rules  of  Monks  in 
 
 "  Bishop  and  all  his  Chrgy  chose  an  "  the  wilderness.     Which  must  be  un- 
 
 "  ascetic  way  of  livinp.    St.  Ambrose  "  derstood  chiefly,  I  conceive,  of  their 
 
 "  seems  to  say  that  Eusebius  Vercel-  "  austerities  and  renouncing  their  pro- 
 
 "  lensis  was  the   first  that  brought  in  "  perty,  and  having  all  things  in  com- 
 
 "  this  way  of  living  into  the  Western  "  mon."     So  St.  Augustine,  supr.  bk. 
 
 "  Church.     For   before    his   time    the  19.  ch.  38.    See  Bingh.  bk.  7.  c.  2.  §  8. 
 
 "  Monastic  life  was  not  known  in  cities,  "  See  supr.   bk.  19.  ch.  60.  text  to 
 
 "  but  he  taught  his  Clergy  to  live  in  note  a. 
 
 V  O 
 
308  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A^^^_396^  said  lie,  "  and  am  one  of  liis  friends,  and  frequently  eat  Avith 
 "  him."  "  This  then  is  the  reason,  Count,"  replied  the  Frank 
 king,  "  that  you  are  victorious ;  you  are  the  friend  of  a  man, 
 "  who  says  to  the  sun,  '  Stand  thou  still,'  and  it  standeth." 
 Paulinus  says  he  learned  these  particulars  from  a  young  man 
 who  was  cupbearer  to  Count  Arbogastes  at  this  entertain- 
 
 '  Ibid.  §36.  ment.  A  httle  before  the  death  of  St.  Ambrose',  a  queen  of 
 the  Marcomanni,  named  Fritigil,  having  heard  of  his  fame 
 from  a  certain  Christian  that  came  from  Italy,  believed  in 
 Christ,  and  sent  ambassadors  with  presents  for  the  Church 
 of  Milan,  entreating  St.  Ambrose  to  instruct  her  by  writing, 
 in  what  she  was  to  believe.  He  sent  her  an  excellent  letter 
 in  form  of  a  catechism,  in  Avhich  he  likewise  exhorts  her  to 
 persuade  her  husband  to  observe  the  peace  with  the  Romans. 
 The  Queen  having  received  this  letter,  prevailed  with  the 
 King  to  surrender  himself  and  his  people  to  the  Romans, 
 and  went  herself  to  Milan ;  but,  to  her  sorrow,  did  not  find 
 St.  Ambrose  alive.  The  letter  which  he  wrote  to  this  Queen 
 is  not  extant. 
 XX.  One  of  the  slaves  of  Count  Stihcho,  having   been  dis- 
 
 st'.'^Anf-^  °  possessed  of  an  eii]  spirit''  that  tormented  him,  dwelt ^'  in  the 
 
 brose.  Basilica  Ambrosiana ;  and  his  master,  who  Avas  attached  to 
 him,  commended  him  to  St.  Ambrose.  It  was  discovered 
 that  he  had  counterfeited  grants  for  the  office  of  a  Tribune, 
 so  that  some  persons  were  arrested  for  going  to  exercise  that 
 office,  by  virtue  of  these  letters.  Stilicho,  at  the  request  of 
 St.  Ambrose,  set  at  Uberty  those  who  had  been  thus  imposed 
 on,  but  he  did  not  punish  his  slave,  and  only  complained  of 
 him  to  the  holy  Bishop.  This  man  having  quitted  the  Basi- 
 lica, St.  Ambrose  gave  orders  to  have  him  searched  for,  and 
 brought  to  him.  Having  examined  and  convicted  him  of  the 
 crime,  he  said,  "  He  must  be  delivered  unto  Satan  for  the 
 
 *  1  Cor.  5.5.  "  destruction  of  the  fiesh^,  that  none  hereafter  may  dare  to 
 "  attempt  the  like."  At  the  same  instant,  and  even  before 
 the  holy  Bishop  had  done  speaking,  the  unclean  spirit  seized 
 on  him,  and  began  to  tear  him ;  "  at  which,"  says  Paulinus, 
 "  we  were  all  much  terrified ;"  and  he  adds,  "  We  saw  in  those 
 
 '^  See  Bingham,  bk.  3.  ch.  4.  §  6,  7.  ^  For  the  nature  of  the  early  Basili- 
 
 and  Cone.  Carth.  4.  can.  91.  infr.  ch.      cas,  see  supra,  bk.  18.  ch.  21.  note  d. 
 33. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  .300 
 
 "  (lays  many  dispossessed  at  his  coiiiiiiaii(l,  and  l)y  tlic  laying  a.  D.  ."Joe. 
 "  on  of  his  hands." 
 
 Nicentius',  formerly  a  tribune  and  notary,  had  such  pains  '  lijiii.g  ii. 
 in  his  feet,  that  he  was  hardly  ever  able  to  j^o  abroad.  Once 
 Mhcn  he  drew  near  the  Altar  to  reecivc  the  Holy  JSaerament, 
 St.  Ambrose  by  chance  trod  upon  his  foot,  at  which  lie  cried 
 out ;  but  he  said  to  him,  "  Go,  henceforth  thou  shalt  be 
 "  healed."  And  accordingly  at  the  time  of  this  saintly 
 Bishop's  death,  he  declared  with  tears,  that  he  had  never  felt 
 any  pain  from  that  day. 
 
 A  few  days-'  before  St.  Ambrose  was  confined  to  his  bed, »  ibid.  §4-2. 
 as  he  was  dictating  the  explanation  of  the  forty-third^  Psalm,  ['  Ps.  44. 
 Paulinus,  mIio  wrote  for  him,  beheld,  on  a  sudden,  a  flame  in    ^ '' 
 the  shape  of  a  small  shield,  which  covered  his  head,  and  by 
 degrees  entered  into  his  mouth.     His  countenance  became 
 white  as  the  snow,  and  then  returned  to  its  usual  appearance. 
 "  I  was  so  terrified,"  adds  Paulinus,  "  that  I  remained  with- 
 "  out  motion,  and  could  not  write  Avhat  he  dictated  till  the 
 "  vision  was  over.    He  Avas  then  repeating  a  passage  of  Scrip- 
 "  ture,  which  I  well  remember ;  and  on  that  day  he  left  oft' 
 "  both  writing  and  dictating;  he  could  not  finish  the  Psalm 
 "  he  was  explaining.     I  immediately  related  what  I  had  seen 
 "  to  the  deacon  Castus,  under  whose  government  I  was ;  and 
 "  he  shewed  me  from  the  Acts  of  the  Apostles,  that  I  had 
 "  seen  the   Holy  Ghost  descend  upon  the  holy  Bishop." 
 AVe  have  this  exposition  of  St.  Ambrose  upon  the  forty-third 
 Psalm,  which  does  in  fact  end  at  the  twenty-third  verse ;  and 
 nothing  is  said  on  the  two  last.    He  must  already  have  found 
 himself  uuwell;  for  Paulinus*  assures  us,  that  when  he  was'  §  38. 
 in  health,  he  never  spared  himself  the  trouble  of  writing  his 
 books  with  his  own  hand.    And  St.  Ambrose''  himself  says,  that  *  Ep.  47.  ai. 
 he  did  not  always  dictate,  especially  in  the  night-time,  that 
 he  might   not  incommode  any   one,  might  consider  better 
 what  he  wrote,  and  make  his  style  more  correct. 
 
 Paulinus  adds,  "  He  took  great  care  of  all  the  Churches*. «  Paui.§38. 
 "  He  was  constant  at  prayer  day  and  night ;  he  slept  little, 
 "  and  fasted  every  day,  except  on  the  Sabbath  and  Sunday 
 "  [and  the  festivals  of  the  most  celebrated  martyrs],  on 
 "  which  days  only,  he  dined."  At  Milan,  it  was  not  the 
 custom  to  fast  on  Saturdays,  even  in  Lent ;  when,  however,  he 
 
310  ECCLESIASTICAL  HISTORY.  [book  xx- 
 
 A.  D.  396.  was  at  Rome^  or  in  any  other  place^  wliere  it  was  usual  to 
 fast  on  the  Sabbath,  he  did  the  same  as  the  rest ;  making  it  a 
 
 1  j-  Ayjj  rule  to  observe  in  this  respect  the  custom  of  the  place  Avhere 
 Ep.  36.  ai.  ]^g  happened  to  he\  He  sometimes  entertained  the  greatest 
 Casui.  ill     men  of  the  empire,  the  Consuls  and  the  Prsefects^,  who  con- 
 
 2  Suip.Sev.  sidered  it  an  honour,  as  we  see  in  the  case  of  Arbogastes^  and 
 i7.[25.\om.  Vincentius,  Prefect  of  Gaul.  But  he  never  went  out  to  eat 
 I'V-  '^^:1^  with  anv  one,  though  invited,  all  the  while  he  was  at  Milan. 
 
 ^  Paul.  >  it.  '  .  .  . 
 
 I  30.  It  was  also  a  maxim*  Avith  him,  never  to  be  concerned  in  any 
 
 Vit.  s.  Aug.  marriage,  nor  to  procure  a  place  at  coiu't  for  any  person,  lest 
 276.  A.]     ^^^  should  make  himself  answerable  for  the  consequences. 
 
 xxr.  After  having  ordained  a  Bishop  of  PaAia,  he  was  taken  ill, 
 
 St.  Am-  and  was  confined  to  his  bed  a  long  time ;  on  which  Count 
 TAD  397 1  Stilicho  said,  that  the  death  of  so  great  a  man  threatened 
 
 *  Paul.  Vit.  Italy  with  ruin.  He  therefore  sent^  for  some  of  the  most 
 §  44.  . 
 
 considerable  persons  of  Milan,  whom  he  knew  to  be  most 
 
 beloved  by  the  holy  Bishop,  and  obliged  them,  partly  by  en- 
 treaties and  partly  by  menaces,  to  go  and  press  him  to  beg 
 of  God  to  prolong  his  life.  As  they  stood  about  his  bed,  and 
 entreated  him  with  tears  to  comply  with  their  request,  he 
 answered :  "  I  have  not  lived  with  you  so  as  to  be  ashamed 
 "  to  live,  neither  am  I  afraid  to  die,  for  Ave  have  a  good 
 
 •  §  46.  "  Master. ""^  He  lay®  in  a  gallery'',  at  the  end  of  Avliich  were 
 [^  porti-  . 
 
 cus]  four   deacons,   Castus,   Polemius,   Yenerius,  and   Felix,  dis- 
 
 coursing together  aa^Iio  should  succeed  him  in  the  Bishopric. 
 They  spoke  so  Ioaa^,  that  they  could  hardly  hear  each  other. 
 They  named  Simplician,  and  St.  Ambrose,  though  at  that 
 distance,  approving  their  choice,  as  if  he  had  been  present  at 
 then'  conversation,  cried  out  three  times,  "An  old  man,  but 
 "  a  good  one.^^  They  were  so  alarmed  at  hearing  him  speak 
 thus,  that  they  fled  out  of  the  place.  Simplician  did  in  fact 
 succeed  him,  and  after  him  Venerius.     Once  as  St.  Ambrose 
 
 »  c.  47.  was  praying  (in  the  same  place)  he  beheld*  the  Lord  Jesus 
 coming  toAvards  him  and  smihng  upon  him.  This  he  told  Bas- 
 
 [»  Supr.      sianus**.  Bishop  of  Lodi,  who  Avas  praying  Avith  him,  and  by 
 
 10.']  '  '  Avhom  Paulinus  says  he  was  himself  informed.  St.  Ambrose 
 died  a  few  days  after.  He  continued  in  prayer  from  the 
 eleventh  hour  of  the  day,  that  is,  from  five  in  the  afternoon 
 till  the  time  that  he  expired,  which  was  soon  after  midnight. 
 He  prayed  Avith  his  hands  extended  in  form  of  a  cross,  moving 
 
HOOK  XX.]  ECCLESIASTICAL  HISTORY.  311 
 
 liis  lips,  but  ^vliat  he  suid  could  uot  be  collected.     Ilouorutus  A.  D.  :\H7. 
 
 Hisliop  of  \'ercelkc,  liaving  lain  down  to  take  a  little  rest  in 
 
 an  upper  part  of  the  house,  heard  a  voice  calling  him  three 
 
 tiines  by  name,  and  saying,  "  Uise  quickly,  he  is  ready  to 
 
 "  depart."     lie  went  down,  and  gave  the  Saint  the  Body  of 
 
 the  Loud,  which  having  received  and  swallowed,  he  gave  up 
 
 the  ghost'.     This  happcTicd  on  the  night  before  llolv  Satur-  ['  ixmum 
 
 .  "        .  Viiilicum 
 
 day,  the  fourth  of  April '^,  A.  D.  397,  in  the  Considship  ofsccum 
 
 Ciesarius  and  Atticus'.     St.  Ambrose  was  at  least  fifty-seven  »'^ji*iari\roi. 
 
 vears  old,  and  had  been  Bishop  twentv-two  vears  and  fourj^"'"-.     „ 
 
 •  •'  1  »  .  •■  I'agi.  an. 
 
 months,  397.  §  G. 
 
 At  the  same  hour*  which  was  before  dav-brcak,  his  body  ♦  Paul.  § 
 was  borne  to  the  Great  Cluirch,  wlierc  it  remained  the  fol- 
 lowing night,  which  was  ]:]aster-eve.  !Mauy  children  who 
 were  baptized  that  night,  saw  him  as  they  came  out  of  the 
 fonts ;  some  said  he  was  seated  on  his  episcopal  throne  in 
 the  church;  others,  that  he  was  walking,  and  pointed  with 
 their  finger  to  shew  him  to  their  parents,  but  they  [because 
 thci/  had  not  cleansed  eyes]  could  not  sec  him.  Many,  liow- 
 ever,  asserted  that  they  had  seen  a  star  over  his  body.  On 
 Easter  Sunday,  as  soon  as  it  was  light,  after  the  celebration 
 of  the  Holy  ]\Iysteries,  they  took  up  his  body  to  carry  it  to 
 the  Basilica  Ambrosiana,  where  it  was  interred.  Here  a 
 number  of  unholy  spirits  expressed  their  rage  by  dreadfid 
 cries ;  and  many  such  cries  to  his  glory  were  hcju'd,  in 
 different  pro%'inccs,  and  for  many  years.  The  people  threw 
 their  handkerchiefs'  that  they  might  touch  his  body;  for  [' "'"iria 
 there  was  at  his  funeral  an  immense  number  of  all  ages,  cinciia] 
 sexes,  and  conditions,  not  oidy  of  Christians,  I)ut  also  of  Jews 
 and  Pagans,  but  the  newly  baptized  shone  pre-eminently, 
 and  took  precedence  of  all.  On  the  same  day  that  he 
 died,  he  ajjpearcd  in  the  East  to  certain  holy  jjersons,  ])raying 
 Viith  them,  and  laying  his  hands  upon  them.  This  was  known, 
 some  time  after,  at  IMilan,  by  a  letter  directed  to  him  as 
 though  alive,  and  dated  on  the  day  of  his  death'"'.  It  was  «  §  w. 
 received  by  Simplician  his  successor,  aiul  i)rescrved  with 
 great  care.  St.  Ambrose  appeared  also'  at  Florence  to  some,  '  §  io. 
 whom  he  had  promised  to  visit  often,  at  their  earnest  desire. 
 He  was  frequently  seen  praying  before  the  altar  of  the  Am- 
 brosian  Basilica,  which  lie  had  built  in  that  city.     Paulinus 
 
312  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  397.  relates  this  on  the  testimony  of  St.  Zenobius^  Bishop  of 
 Florence,  in  the  Life  of  St.  Ambrose  which  he  wrote  some 
 '  §  1,56.  years  after,  at  the  desire  of  St.  Augustine',  either  from  what 
 he  knew  himself  as  an  eye-witness,  or  had  heard  from  the 
 mouth  of  St.  Marcellina,  St.  Ambrose's  sister,  or  from  other 
 persons  of  undoubted  credit. 
 XXII.  St.  Simplician  had  not  been  long  Bishop,  before  he  received 
 
 tyrs  of        a  letter^  from  Vigihus,  Bishop  of  Trent,  containing  an  account 
 sj  1'^"'^'^'-     of  the  martjTdom  of  three  Ecclesiastics,  whom  the  barbarians 
 art.  Acta     of  the  neighbouring  mountains  had  put  to  death,  namely, 
 cer.  p.  684.  Sisiunius  a  Deacon,  Martyrius  a  Reader,  and  Alexander,  a 
 ^  p'^690      door-keeper.     Sisiunius'  was  a  Greek  or  Cappadocian,  of  a 
 [614.]         noble    family,    and   of  great    age.     He   was   the   first   that 
 preached  the  Gospel  to  these  barbarians,  and  notwithstand- 
 ing his  poverty,  built  a  church  among  them  at  his  own  ex- 
 V  p.  609.]  pense.     Martyrius  *  haAdng  quitted  his  military  profession, 
 and  the  society  of  his  relations,  received  baptism,  and  was 
 afterwards  ordained  Reader,  and  from  him  first,  these  barba- 
 rians heard  sung  the  praises  of  God.     He  was  continually 
 intent  on  spiritual  works,  and  worn  with  fasting.    Alexander 
 was  his  brother.     They  all  three  observed  continence.     The 
 place  where  Sisiunius  preached  the  Gospel,  was  called  Anag- 
 nia  or  Anaunia,  twenty -five  stades,  or  three  miles  from  Trent, 
 in  the   defiles   of  the  mountains.     They  long  endured  the 
 insults  of  the  barbarians,  and  at  length  suffered  martyrdom 
 on  the  following  occasion.     The  Pagans,  at  the  latter  end  of 
 '  Vid.  Ba-  May,  made  their  profane  processions^  about  their  lands,  pre- 
 A'D^40(r'  tending  to  purify  them  and  obtain  the  blessing  of  their  gods 
 torn.  6.  p.    upon  thcir  seed.     They  wore  chaplets,  sang  hymns,  and  led 
 in  procession  the  victims  they  intended  to  sacrifice.     When 
 they  attempted  also  to  force  one  of  the  newly  converted  Chris- 
 tians to  furnish  victims,  they  were  opposed  by  Sisiunius,  who 
 was  dangerously  wounded.     The  next  morning  as  soon  as  it 
 was  day,  the  barbarians,  armed  with  clubs,  hatchets,  and  the 
 like  instruments,  came  on  a  sudden  to  the  church,  where 
 ["  Levitis]  they  found  certain  Clerks"  chaunting  the  morning  hymn  : 
 they  pillaged  and  polluted  every  place,  profaned  the  Holy 
 Mysteries,  and  pulled  down  the  church.   The  Deacon  Sisiunius 
 Avas  confined  to  his  bed,  in  consequence  of  his  woimds ;  they 
 pressed  him  again  to  consent  to  thcir  sacrifices,  struck  liim 
 
,:ooK  XX.]  ECCLESIASTICAT.  HISTORY.  313 
 
 on  tlic  head  ^itli  the  trumpet,  uliieh  tliey  somuU-d  in  their  a.  D.  397. 
 profane  eerenionies,  and  kiUed  him  with  their  hateliets. 
 Martyrius  Mas  witli  liim,  dressing  lii.s  wounds,  and  giving 
 liim  a  draujiht  of  water  to  refresh  him,  as  lie  was  drawing 
 towards  his  (h'parture.  He  retreated  lo  a  ^'anicn  adjoining 
 the  eliurcli,  and  was  diseovcivd  hy  a  maid  to  whom  the 
 garden  l)elonged.  The  harl)arians  having  taken  him,  wonn(h-d 
 him  in  the  hcad^  and  pierced  him  with  staves  sharpened  at 
 the  end ;  as  tlicy  were  leading  liira  to  the  idol,  he  expired. 
 The  Pagans  sought  diligently  for  Alexander,  who  was  well 
 knowUj  having  always  kept  tlic  door  of  the  ehiu-eh.  Tliey 
 took  him  in  his  house,  and  tied  him  betAvcen  the  bodies  of 
 the  other  two  ^Martyrs.  They  fastened  a  bell  to  the  neck  of 
 St.  Sisinuius,  like  that  w  hich  is  liung  on  the  neck  of  beasts ; 
 and  as  they  insulted  the  body  upbraided  Christ  with  not 
 avenging  him.  Alexander  was  tied  alive  by  the  feet  between 
 the  two  dead  bodies ;  and  in  this  manner  they  dragged  him 
 o\er  rugged  ways  to  the  temple  of  Saturn,  where  they  raised 
 a  large  pile  with  the  timber  of  the  church  they  had  pulled 
 down.  There  they  burnt  the  two  bodies  before  him,  bidding 
 him  sacrifice,  if  he  would  escape  being  cast  into  the  fire.  He 
 refused  with  constancy  and  he  suffered.  A  great  number  of 
 Christians  were  present  at  the  sight ;  but  the  Pagans  were 
 satisfied  with  reviling  them.  These  three  Saints  suffered 
 mart3Tdom  on  Friday'  the  twenty-ninth  of  May,  and  conse-  ['  j,.  gi.5.] 
 ([ucntly  A.D.  397,  in  which  year  the  Dominical  or  Sunday 
 letter  is  D. 
 
 The  murderers  of  the  Martyrs  were  taken  ;  and  they  would 
 have  been  brought  to  justice,  had  not  the  Christians  petitioned 
 the  Emperor  for  their  pardon,  who  readily  granted  it'-,  that »  s.  Aug. 
 he  might  not  dishonour  the  MartjTs'  death.    Their  relics  were  ,;f^  '^d"  '''* 
 brought  to  :\rilan,  and  it  is  probably  with  them  that  St.  Vi-  JJl^'^li^^^" 
 gilius  scut  the  letter  to  St.  Simplician  which  is  now  extant,  -i-'o.] 
 At  the  same  time  there  was  at  Milan  a  blind  man',  who »  pauiin. 
 came  from  the  coast  of  Dalmatia,  and  recovered  his  sight  by  ^  "'"• 
 touching  the  chest  in  which  the  relics  were  laid.    He  sdHrmed, 
 that  in  the  night  he  had  seen,  in  a  vision,  a  vessel  draw  near 
 the  shore  in  which  was  a  umnber  of  pci-sons  clad  in  white; 
 that,  as  they  landed,  he  enquired  of  one  of  them  who  they 
 were;  and  was  told,  that  they  were  Ambrose  and  liis  com- 
 
314  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A  D.  397.  pany.     Upon  hearing  this  name,  he  besought  the  Saint  to 
 restore  his  sight.     The  Saint  answered ;  "  Go  to  Milan,  and 
 "  meet  my  brethren,"  mentioning  tlie  day  on  which  they  were 
 to  arrive,  "  and  thou  shalt  recover  thy  sight."    Then,  though 
 he  had  never  been  at  Milan,  he  Avent  straight  thither  by  the 
 direct  road. 
 '  Boiiand.        St.  Vigilius  of  Trent  wrote  also  some  time  after  a  letter' 
 Ruin!^t.  p*.  to  St.  John  Chrysostom,  then  Bishop  of  Constantinople,  on 
 686  [610,     ^-j^g  subject  of  these  Martj^rs,  to  accompany  the  relics  which 
 «  Usuard.    Count  James  carried  into  the  East.     St.  Vigilius^  was  him- 
 [Jun^'26.]  self  martyred  by  these  barbarians,  who  stoned  him  on  the 
 Fortunat.  K  gj^th  of  the  calcuds  of  July,  in  the  Consulship  of  Stilicho. 
 It  is  supposed,  that  this  was  his  first  Consulship,  and  conse- 
 quently that  it  happened  A.D.  400,  on  the  26th  of  June. 
 1  ^sse' &c'  ^t.  Gaudentius  of  Brixia  also  received  rehcs  of  these  Martyrs 
 Die  Dedi-   of  Auauuia,  as  he  testifies  in  a  sermon''  preached  on  the  feast 
 Basiiicse      of  tlic  Forty  Martp's  \     Besides  these  Forty,  he  reckons  ten 
 Sancto-       other  Martyrs  Avhose  relics  were  preserved  in  his  Church; 
 ^"'su  ra     namely,  those  of  St.  John  Baptist,  St.  Andrew,  St.  Thomas, 
 ch.  u.        St.  Luke,  St.  Gervasius,  St.  Protasius,  St.  Nazarius,  St.  Si- 
 [Somittitur  sinuius,  St.  Martyrius,  and  St.  Alexander,  the  last  of  whom 
 *"      '  et    Avere  martyi'ed,  he  says,  not  long  before,  at  a  place  called  the 
 
 novif 
 
 ^^g-*".  -,  Altar  of  Agathinus^ 
 
 Anaunia.\  ° 
 
 xxiii.  St.  Simplician  being  Bishop  of  Milan,  wrote  an  affectionate 
 SL^Austim  letter  to  St.  Augustine,  acquainting  him  that  he  had  read 
 his  books,  urging  him  to  go  on  writing,  and  proposing  different 
 questions  from  the  Scripture.  St.  Augustine  answered  him  in 
 6  Tom.  6.  two*^  books  which  he  sent,  submitting  them  to  his  censure'', 
 '  Ep!'37  ^^^  1^6  always  respected  him  as  his  master®.  This  Avas  the 
 de  divers,    ^^.g^  9  ^^Qrk  that  lie    composed    after  his    promotion  to  his 
 
 queest.  ad  ^  •■■     _ 
 
 Simplician.  Bisliopric.  He  Avrote  about  the  same  time  his  book  on'  the 
 bk.  18.  c'h.  Christian  Contest,  in  a  plain  and  simple  style,  for  such  as 
 ^Retract,  wcre  not  well  acquainted  AA'ith  the  Latin  language.  He 
 '^'ib  d  3  spsaks  there  of  the  manner  of  Avarring  against  the  devil,  by 
 warring  against  our  passions,  and  he  refutes  the  Manichees. 
 "  Retract.    This  also  he  does  more  openly  in  his^  book  Against  the  Epistle 
 
 2    c    2 
 
 Contr.  Ep.  of  Mttnes,  which  they  called  the  Epistle  of  the  Foundation, 
 
 a^fp' ^\b\'  ^nd  Avhich  contained  all  the  essentials  of  their  doctrine.     He 
 
 A.D.  397.]  argues  only  against  the  first  part,  of  which  he  cites  the  text, 
 
 and   only  makes   notes   upon  the   rest,  intending   a  fuller 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  3\') 
 
 answer  ^vlicn  lie  was  at  leisure'.  He  shews  the  motives''  A.  I).  397. 
 which  engagceil  him  to  adhere  to  the  Catholic  Church;  viz.].'  i'- I'sJJ-] 
 general  cousent;  the  authority,  begun  by  miracles,  nourished 
 1)y  hope,  increased  by  charity,  and  confirmed  by  antiquity ; 
 the  succession  in  the  see  of  St.  Peter;  the  name  of  dalliolic, 
 so  well  established,  that  if  a  stranger  should  ask,  "  M'here  is 
 "  the  Catholic  Church,"  no  heretic  would  (hire  shew  him  liis 
 own  church  or  house. 
 
 The  autliority  of  St.  Augustine  being  increased  by  the 
 dignity  of  the  l'^[)iscopate,  he  ajjplied  himself  to  preaching 
 with  greater  ardour,  not  only  in  his  own  church,  but  wher- 
 ever he  was  desired  ^  The  Donatists,  among  others,  were '  Possid. 
 careful  to  report  his  discourses  to  their  liishops,  and  to  bring 
 their  answers  to  him ;  to  mIucIi  he  replied  with  mildness  and 
 patience,  labouring  day  and  night  to  con\-inee  them  of  their 
 errors.  He  even  Avrote  letters  to  some  of  these  Bishops,  or 
 to  some  of  the  laity  of  distinction,  to  shew  them  his  reasons 
 for  his  faith,  and  to  exhort  them  to  undeceive  themselves,  or 
 at  least  to  enter  into  a  conference  with  him.  But  they, 
 mistrusting  their  cause,  would  not  so  much  as  return  an 
 answer,  but  uttered  against  him  whatever  their  rage  could 
 suggest ;  they  cried  out  in  public  and  in  private,  that  he  was 
 an  impostor,  and  a  wolf  that  must  be  destroyed ;  and  that 
 Mhoever  should  deliver  their  flock  from  him,  woidd  obtain 
 remission  for  all  their  sins. 
 
 Proculeianus,  the  Donatist   Bishop   of  Hippo,  Ijeing  one 
 day^  in  a  house  with    Evodius,  a   friend  of  St.  Augustine,  *  S.  An?, 
 said  he  was  desirous  to  have  a  conference  with  him  in  the  I'J;.  §  V' ' 
 presence  of  tcn^  persons  of  probity   on  either  side.      This  ,^*,"n""  ^'  ''• 
 Evodius  iovfullv  told  St.  Augustine,  who  Mas  no  less  pleased, '  t;^-  '•^^ 
 and  wrote  a  letter  to  Proculeianus  full  of  meekness  and  charity; 
 desiring  him  to  keep  his  word  as  to  the  conference,  and  allow- 
 ing him  the  choice'^  of  the  witnesses ;  but  demanding,  that  *  Ep.  3i 
 what  should  pass  in  the  conference  might  be  set  doMTi  in 
 writing.     lie  likewise  offered  to  confer  with  him  privately,  or 
 by  means  of  writing,  which  should  be  afterwards  read  to  the 
 people.     "  In  short,"  said  he,  "  I  willingly  embrace  whatever 
 "  you  shall  appoint,  and  will  answer  for  the  venerable  Yale- 
 "  rius,  who  is  at  present  absent."    Proculeianus  did  not  accept 
 the  conference,  pretending'  that  St.  Augustine  ought  to  go  to  '  Ep..34.aJ. 
 
 )6H.  ad  Eu- 
 scb.  §  5. 
 
31G  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  397.  Constantinople*  or  toMileviSj  where  the  Donatists  were  about 
 ['  CoHstaii-  to  liold  a  Council.  St.  Augustine  replied,  that  this  proposal 
 called  Cir-  was  ridiculous.  "  I  am  concerned/'  said  he,  "  only  Avith  the 
 metropolis^  "  Churcli  of  Hippo ;  I  have  nothing  to  do  with  any  but  Pro- 
 of Numi-  <(  culeianus  :  if  he  find  himself  too  weak,  let  him  obtain  the 
 dia.]  '  ■'  . 
 
 "  assistance  of  any  one  of  his  colleagues  that  he  thinks  fit. 
 
 "  We  do  not  treat  of  the  ecclesiastical  affairs  in  other  cities, 
 
 "  any  further  than  the  Bishops,  our  brethren,  give  us  licence 
 
 P§6.]       "or  commission;  neither^  do  I  see  Avhat  a  man,  who  has 
 
 "  taken  upon  him  the  title  of  Bishop  so  many  years,  has  to 
 
 "  fear  from  a  novice  like  me.     If  it  be,  that  I  am  skilled  in 
 
 "  human  literature,  this  has  nothing  to  do  with  oiu'  question. 
 
 "  In  fine,  here  is  my  colleague  Samsucius,  Bishop  of  Turris, 
 
 "  who  has  not  applied  himself  to  such  studies ;  I  will  beg  him 
 
 "  to  take  my  place,  and  am  confident  that  the  Lord  will 
 
 "  assist  him  in  combating  for  the  truth." 
 
 XXIV.         St.  Augustine  about  the  same  time  was  present  at  the 
 
 Council  of  Council  of  Carthage,  which  is  reckoned  the  third  held  in  that 
 
 Carthage,    ^j^     g^^^j  ^l^g  g^g^  Under  the  Bishop  Aurelius  ^.     There  were 
 
 3  Cone.  .  . 
 
 torn.  2.  p.  present  forty-four  Bishops,  assembled  in  the  Council  chamber* 
 [Mans.  3.  of  the  Basilica  of  [Perpetua  %  called]  Restituta  ^  [from  having 
 Vi  ^J^'^  been  recoA^ered  by  the  Catholics  from  the  Donatists] ,  under  the 
 tario]  Consulship  of  CiEsarius  and  Atticus  on  the  fifth  ^  of  the  calends 
 
 omit.  V'"]    of  September,  that  is,  the  twenty-eighth  of  August®,  397.    We 
 Sep'tCi.]    bave  fifty  Canons,  bearing  the  name  of  this  Council ;  some  of 
 which  are  supposed  to  have  been  added  by  following  ones  :  but 
 '  can.  1.      the  discipline  is  not  on  that  account  less  holy.    The  first  ^  im- 
 ports, that  "  all  the  African  Bishops  shall  be  directed  by  the 
 "  Church  of  Carthage  as  to  the  day  on  which  Easter  is  to  be 
 s  can  41.    "celebrated^:"  and  another®  Canon  adds,  that  those  who 
 should  be  deputed  annually  to  the  Council,  should  carry  this 
 direction   in   writing    to    theii'   respective   provinces.      Lest 
 
 ^  St.   Perpetua   was   martyred  with  *>  "  The  appointment  of  Easter  Sun- 
 
 St.  Felicitas,  A.  D.   202,  zX   Carthage.  "  day  was,  for  the  most  part,  left  to  the 
 
 For    authorities     on     the    controversy  "  Patriarch  of  Alexandria ;  yet  not  al- 
 
 touching  their  Acta,  see  Giesel.  vol.  1.  "  ways,    especially   in    the   West,    and 
 
 §  57.    note  9.      St.  Perpetua    is    com-  "  thus  Easter  was  ohserved  on  different 
 
 memorated   in   our  English    calendar,  "  days  in  diflerent  provinces.    The  time 
 
 ]\Iarch  7.  "  for  this  festival  was  announced  at  the 
 
 a  Concerning  the  names  of  churches,  "  E])i])hany."       Giesel.   vol.    1.   §   98. 
 
 see  r5ingh;im,  S.  9.  §  9.    Sec  too,  supra,  The  history  of  the  differences  on  this 
 
 hk.  18.  ch.  4.  note  g.  19.  ch,  1-5.  note  r.  suhject,  may  he  found  in  Bingham,  hk. 
 
 ch.  29.  note  g.  and  ch.  51.  20.' 5.  §  1.     See  too,  bk.  2.  10.  §  21. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  317 
 
 occlosinsticiil   aflfjiirs   slioiild  be  too  long   ne-ilcctcd,   to  tlie  A.  P.  397. 
 
 ])ii"jiulicc  of  the  pc()})lc,  it  Avas  ordained',  tliut  the  f^enersd  '  can.  2. 
 
 Council  of  Africa  shall  ])C  convened  every  year :  and  that  all 
 
 the  ])rovinccs  th.at  had  jjrincipal  sees'*,  sliall  send  to  it  three  ['  primas] 
 
 deputies  from  their  particular  Coiiiieiis.   The  nuiid)er  was  not 
 
 to  be  greater,  lest  they  should  l)e  Ijurdcusome  to  their  hosts, 
 
 that  is,  the  Bishops  'who  exercised  ]i()s|)itality  towards  tiieir 
 
 brethren^.     The  i)rovinee  of  I'ripolis  Mas   to  s(Mid  but  one  [' nine. 5. 
 
 deputy,  because  it  had  so  few  IJishojjs,  l)eiug  but  five'  alto- /^-an. i). 
 
 gether. 
 
 As  to  ordinations  it  is  said',  "  That  no  Clerk  shall  be  or-  >  can.  22. 
 "  daincd,  who  has  not  been  examined  by  the  Bishop,  or  had 
 "  the  testimony  of  the  people."   "  That  none"  shall  be  ordained  "  v:m.  4. 
 "  Deacon  under  the  age  of  twenty-five  years '."     "  That  the  ['  ww^.  2. 
 "  decrees  ®  of  the  Councils  shall  be  read  to  the  Bishops  or  f  can'  3 
 "  Clerks  before  they   are    ordained,   that    none    may  plead 
 "  ignorance  of  them."     "  That  ^  they  who  in  their  infancy  9  p^n.  48. 
 "  have  been  baptized  by  the  Donatists,  may  after  their  con- 
 "  version  be  admitted '  to  administer  at  the  Holy  Altar."  ['  Ding.  4. 
 The  Bishops  said  that  on  this  point  they  would  considt  their   '    "-' 
 brethren^,  Siricius  and  Simplician,  the  Pope  and  the  Bishop  «  [fratrcs 
 of  Milan,  the  two  chief  Bishops  on  this  side  the  sea.     Trans-  ceriiotcs 
 lations'  arc  forbidden,  as  well  as  reordinations  and  rebajitiza-  "o^'ros] 
 tions.     Upon   complaint    made   of  the    encroachment    of  a  [Supr.  bk. 
 Bishop  named  Cresconius,  who  had  quitted  his  Church  to 
 usurp   another,  the  Council  ordains    [in   the   same  Canon], 
 "  That  after   a  charitable  admonition,  the  governor  of  the 
 "  proWncc  shall  be  applied  to,  that  he  may  be  ejected  by  the 
 "  secular  power,  according  to  the  decrees  of  the  Em])erors." 
 Tn  order  to  restrain  the  usurpation  of  two  Bishops  of  Numidia, 
 who  had  ordained  a  Bishop,  it  was  proposed^  that  ordinations  *  can.  39. 
 of  Bishops    might    not   be   pcrfonncd    by   less   than   twelve  i,^'"j2.]^' 
 Bishops.     To  this  Aurelius,  Bishop  of  Carthage,  said,  "  That 
 "  the  ancient  form  should  be  observed,  according  to  which 
 "  three  '^  are  sufficient.     It  is  said,  that  tliere  are  but  five 
 "  Bishops  in  Tripolis,  and  two  of  these  may  be  otherwise  un- 
 "  avoidably  employed ;  and  out  of  any  number  it  is  difficult 
 "  for  twelve  to  be  present.     Should  the  advantage  of  the 
 
 *=   See  Binjjliani,  bk.  2.  11.  §  4.     The      h.)  nuRht  be  ordained  by  one  Bishop. 
 Chorepiscopi  (supr.  bk.  18.  ch.  2').  note       Ibid.  lit.  o. 
 
318  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  307.  "  Churcli  be  neglected  on  this  account  ?  In  tliis  cTiurch 
 "  where  you  are  assembled,  Ave  ordain  almost  every  Sunday; 
 "  Can  I  often  bring  together  ten  or  twelve  Bishops  ?  but  to 
 "  get  two  to  assist  me  is  easy."  It  may  be  observed,  from 
 this  great  number  of  Bishops  ordained  at  Carthage,  that  they 
 
 ['  See        were  not  always  ordained  in  their  sees'.    Aurelius  adds^ :  "  If 
 
 2.  11.  §  7.]  "  any  ojsposition  arise  in  the  election  of  a  Bishop,  then  three 
 can.  40.  u  j^^^gt  not  be  sufficient  to  acquit  the  person  to  be  ordained, 
 "  one  or  two  more  must  be  added  to  the  number ;  and  the 
 "  matter  must  be  publicly  determined  at  the  place  itself,  for 
 "  which  he  is  to  be  ordained,  before  the  Bishops  proceed  to 
 "  ordination."     All  the  Bishops  agreed  to  this  opinion. 
 
 '  can.  20.        The  encroaclimcnts*  of  the  Bishops  on  each  other's  dioceses 
 
 *  can.  21,    are  prohibited.  None  may  usurp  the  people  of  another,  none* 
 
 may  retain  or  promote  another's  Clerks  to  higher  orders  with- 
 out his  permission ;    readers,  singers  of  psalms,  and  door- 
 keepers being  included  under  that  title.     Upon  which  Au- 
 5  can.  45.    rehus  said^ :  "  It  sometimes  happens,  that  Churches  which 
 can.  55.      "  Want  Bishops  or  Priests,  demand  them  of  me.     To  act  ac- 
 ilt^T  ^'     '^  cording  to  rule,  I  apply  to  the  Bishop,  and  give  him  notice 
 ''  that  his  Clerk  is  demanded  by  such  a  Church.    None  have 
 "  opposed  hitherto ;  but  in  case  this  should  happen,  Avhat  do 
 "  you  think   best  to   be  done,  if  a  Bishop  should  refuse, 
 "  after  I  have  made  a  demand  in  the  presence  of  two  or 
 "  three  of  our  brethren  ?    For  you  know  that  the  care  of  all 
 "  the  Churches  hes  upon  me."     Numidius  and  Epigonius 
 testified,  that  the  see  of  Carthage  always  had  a  right  to  or- 
 dain Bishops  for  any  place  that  required  them,  choosing  them 
 out  of  what  Church  it  pleased,  after  one  requisition  to  the 
 Bishop,  and  that  Aurelius  had  been  very  sparing  in  the  use 
 of  this  priAdlege.     A  Bishop  named  Posthumianus  said ;  "  If 
 "  a  man  have  but  one  Priest,  must  he  be  taken  from  him  ?" 
 Aurelius  answered ;  "  If  he  is  wanted  for  the  Episcopal  office 
 ''  he  ought  to  be  granted ;  for  it  is  easier  to  find  Priests  than 
 "  Bishops." 
 "  can.  36.        "A  Priest®  shall  not  consecrate  any  ^drgins  without  an 
 "  order  from  the  Bishop,  and  shall  by  no  means  make  the 
 ['Supr.bk.  "  Holy  Chrism'."    "Headers*  are  not  to  salute  the  people '^." 
 
 19.  ch   22  . 
 
 note  f.]  "'  "  Such  places^  as  have  never  had  any  Bishop,  are  not  to  re- 
 
 *  can.  4. 
 
 '  can.  42.  ^  i.  e.  by  way  of  benediction,  "The  Lord  be  with  you,"  &c. 
 
BOOK  XX.]  ECCLESIASTICAL  IILSTOUY.  310 
 
 "  ccivc  tlicm  Mitliout  tlic  consent  of  tlic  ancient  Bishop  of  A.  D.  397. 
 "  the  diocese;''  "and  the  new  liishop'  onjijht  not  to  make  any  'tan.  46. 
 "  encroachment  on  tlie  diocese,  which  remains  to  the  Mother  can.  .'><). 
 "  Church."     It  appears  hy  tlie  text  of  these  Canons'^,  that  *  fan.  42. 
 when   new  Bishoprics ^  were  to  l)e   erected,  apphcation  was  ['  Binph. 
 made  to  the  Bishop  of  Cartlia^e.    "  Those  Bisliops  who,  having  g  .j  •] '     " 
 "  by  unjustifiable*  ways  f:;ained  tlic  affections  of  the  peo])le,  *  f-.m.  43. 
 "  attempt  to  m.ake  u  party,  refuse  to  come  to  the  Council, 
 "  and  treat  their  brethren  with  contempt,  shall  be  ejected  even 
 "  from  their  own  Churches,  by  the  secular  power."     "  The 
 "  Bishop  of  the  principal ''  see  shall  *  not  be  styled  Prince  of  J'  primii-] 
 "  the  Priests,  nor  Chief  Priest  ^  nor  be  distinjjuished  by  any  ['  prin"  ' 
 "  such  title,  but  only  by  that  of  Bishop  of  the  principal  see."  '.[.'nioimn ; 
 This  Canon  is  not  in  order  to  retrench  the  power,  but  only  glj"""^^^-, 
 the  ambitious  titles  of  the  principal  Bishops ;  and  hence  per- 
 haps is  derived  the  name  of  Primate,  assimicd  l)y  the  first  2.  2.  s  6,  a 
 Bishops  in  each  province  of  Africa*.  §"5.1"  '^ 
 
 As  to  the  ecclesiastical  judj^ments ;  "  Whoever  accuses  a     xxv. 
 "  Bishop"  must  bring  his  cause  before  the  Prim.ate  of  the  siasticai  " 
 "  province ;  and  the  person  accused  is  not  to  be  suspended  J"''s™ents. 
 "  from  the  Communion,  unless  upon  a  citation  from  the  Pri- 
 "  mate,  he  refuses  to  appear  within  a  month  from  the  day  of 
 "  receiving  his  letters.     If  he  have  a  lawful  excuse,  he  shall 
 "  be  allowed  another  month ;  after  which  he  shall  not  be  ad- 
 "  mitted  to  commimion,  till  he  has  cleared  liimseLf.     If  he 
 "  do  not  come  to  the  general '  yearly  Council,  he  shall  be  ['  univor- 
 
 '  *  ,  .  salo  anni- 
 
 "  esteemed   self-condemned ;    and   as  long  as   he  continues  versarium] 
 
 "  under  the  sentence  of  excommunication,  he  shall  not  coni- 
 
 "  municatc  even  with  his  own  ])eople.     If  the  accuser  any 
 
 "  time  absent  himself  while  the  cause  is  pending,  he  shall  be 
 
 "  excommunicated,  and  the  accused  Bishop  restored.     The 
 
 "  accuser  shall  not  be  admitted,  unless  lie  be  a  person  of 
 
 "  unlilamcablc  character  -."     "  The  same  form  ^  shall  be  ob-  ['  Supr. 
 
 "  served,  and  the  same  respite  granted  in  the  trial  of  a  Priest  s.j 
 
 "  or  Deacon;  but  they  shall  be  judged  by  their  own  Bishop, '  '^*"-  ^• 
 
 "  assisted  by  those  of  his  neighbourhood.     "When  a  Priest  is 
 
 "  accused,  the  Bishop  shall  call  five  to  his  assistance,  and  two 
 
 "  when  a  Deacon*.    Other  persons  he  shall  judge  by  liimself."  [*  ningh. 
 
 "  A  Bishop,  a  Priest,  or  other  Clerk \  who  being  prosecuted  in  »c*an-  0 
 
 "  the  Church,  has  recourse  to  secular  judges,  if  it  be  in  a 
 
320 
 
 ECCLESIASTICAL  HISTORY. 
 
 [booi 
 
 A.  D.   397. 
 
 '  can.  10. 
 
 '  can.  2?. 
 
 P  Binp;h. 
 bk.  2.  4. 
 §5-] 
 *  can.  37. 
 
 *  can.  15. 
 
 *  can.  16. 
 '  can.  13. 
 
 ^  can.  49. 
 
 ['  Domini- 
 carum] 
 
 '  can.  11. 
 
 [*  saecula- 
 ria] 
 
 ^  can.  12. 
 
 *  can.  14. 
 
 [^  per  e- 
 mancipa- 
 Ijonem,] 
 
 '  can.  18. 
 
 XXVI. 
 
 Other 
 Canons. 
 
 ['  extra- 
 nem] 
 ^  can.  17. 
 [*  Supr. 
 bli.  18.  ch 
 35.  k.] 
 
 "  criminal  cause,  shall  be  deposed,  tliough  he  may  have  been 
 "  acquitted ;  if  in  a  civil  cause  he  shall  forfeit  Avhat  may  have 
 "  been  awarded  to  him,  if  he  will  remain  among  the  Clergy, 
 "  for  the  affront  he  has  offered  the  Church,  by  shewing  mis- 
 "  trust  in  her  judgment."  "  If  the  sentence'  of  an  ecclesi- 
 "  astical  judge  have  been,  upon  an  appeal,  reversed  by  supe- 
 "  rior  ecclesiastical  judges,  he  shall  not  be  called  in  question, 
 "  unless  he  be  convicted  of  enmity  or  partiality.  There  is  no 
 "  appeal  from  judges  chosen  by  consent  of  the  parties.^' 
 
 ''  Bishops^  are  forbidden  to  go  beyond  sea  without  the 
 "  leave  and  formal  letter  ^  of  the  Bishop  of  the  first  see  of 
 "  every  province ;  who  is  hkcAvise  to  direct  letters  from  the 
 "  Council  to  the  Bishops  across  the  sea."  "  Clerks*  are  not 
 "  to  make  a  stay  in  any  city  but  that  of  their  residence ; 
 "  unless  for  reasons  approved  by  the  Bishoj),  or  the  Priests  of 
 "  the  place."  "  Bishops,  Priests,  and  other  Clerks'^,  may  not 
 "  be  contractors,  nor  men  of  business ;  nor  gain  a  livelihood 
 "  by  any  mean  traffic ;"  nor  ''  receive''  in  payment  more  than 
 "  they  have  lent."  "  They  are  not '  to  bestow,  by  donation 
 "  or  testament,  any  thing  to  those  who  are  not  Catholic 
 "  Christians,  although  they  may  be  their  own  relations. 
 "  They®  who,  possessing  nothing  at  the  time  of  their  ordina- 
 "  tion,  do  afterwards  acquire  estates  in  their  own  name,  shall 
 "  be  reputed  usurpers  of  the  sacred'  treasure,  if  they  refuse 
 "  to  give  them  to  the  Chui'ch :  but  if  they  become  possessed 
 "  of  any  property  by  gift  or  inheritance,  they  may  dispose  of 
 "  it  as  they  hke."  "  The  children  of  Bishops  or  Clerks ',  are 
 "  not  to  be  concerned  in  exhibiting  any  profane^  shows,  or 
 "  even  be  present  at  them,  from  Avliich  also  the  rest  of  the 
 "  laity  are  excluded.  They  are  not  to  marry  ^  with  pagans, 
 "  heretics,  or  schismatics."  "  Their  fathers*,  whether  Bishops 
 "  or  Clerks,  ought  not  to  leave  them  to  themselves^,  tiU  they 
 "  are  well  assured  of  their  morals."  "  None  are  to  be  or- 
 "  dained  Bishops  **,  Priests,  or  Deacons,  till  they  have  brought 
 "  over  all  their  family  to  be  Catholic  Clii'istians." 
 
 "  No  strange''  woman®  ought  to  live  with  any  Clerk';  only 
 "  his  mother,  grandmother,  aunts,  sisters,  or  nieces,  or  those 
 "  of  their  family  who  lived  with  them  before  their  ordination  ; 
 "  and  the  wives  of  their  sons  who  have  married  since,  or  of 
 "  their  slaves."     "  Readers,  Avlien  they  come  to  marriageable 
 
 i 
 
nooK  XX.]  ECCLESIASTICAL  IIISTORV.  321 
 
 "  years',  shall  bo  obliged^  to  many,  or  jjioCcss  contiiicncc."  A.  0.  .397. 
 "Clerks',   and   such   as   profess  contineuee,   shall    not   visit  [''"' ««"• 
 "  >irgins  or  widows',  unless  by  order  of  the  l^islioi)  or  Priest,  *  ran.  li). 
 ''  and  in  the  eompany  of  such  as  tlie  same  shall  appoint  to  «  ['uil,^' 
 "  be  present.     Bishops  or  Priests  themselves  shall  nut  visit  ''•  '^-  ^  '^'^ 
 "  such,  but  in  the  presence  of  Clerks,  or  some  other  grave 
 "  Christians."     "  Clerks''  shall  not  enter  houses  of  public  en- "  can.  27. 
 "  tertainment**  to  eat  or  drink,  unless  in  eases  of  necessity  on  ["  tabemas) 
 "  a  iournev^."     "  Virgins  ^  shall  not  be  consecrated  till  the  ['  ni"Kh. 
 "age  of  twenty-five  j'ears"."      "Such   as  shall   have  lost ' "  i-an.  4. 
 "  their  parents  shall  be  placed  by  the  Bishop  in  a  monastery  i,k.'  iirdi. 
 "  of  virgins,  or  under  the  care  of  some  grave  women."     We  r''j:a,\"'oo'"-' 
 see  here  two  sorts  of  virgins ;  one,  liWng  in  communities ;  and 
 the  other,  in  private  houses. 
 
 "  Sick  persons'",  who  cannot  answer  for  themselves,  shall '  can.  .34. 
 "  l)c  baptized  upon  the  testimony  of  those  that  attend  them." 
 "  The  Bishop'  shall  regulate  the  time  of  penance."     "  The  ^  can.  31. 
 "  Priest'  shall  not  absolve  the  penitent  without  the  direction*  can.  .32. 
 "  of  the  Bishop,  or  in  his  absence,  only  in  cases  of  necessity. 
 "  For  notorious  sins,  absolution  shall  be  given  by  the  im- 
 "  position  of  hands  before  i\xc  Apsis'',"  that  is,  the  Sanctuary. 
 "  Neither*  Baptism*  nor  Penance''  shall  be  refused  to  those  *  can.  a5. 
 "  that  belong  to  the   theatre,  nor  to  apostates  converted."  ['  'Ham. 
 "  The  Catechumens"  shall  not,  even  on  the  most  solemn  days  "^'",''"5 
 "  of  Easter,  receive  any  other  [sacrament]  than  the  usual  vi.i.  ai- 
 "  salt*^;"  for  salt  was  frequently  given  to  the  Catcclmniens  438.  ivc.j 
 during  the  time  of  their  preparation  for  Baptism,  with  a  view  to 
 the  reception  of  the  Eucharist.     "  The  Eucharist"  shall  not  be  '  can.  0. 
 "  administered  to  dead  bodies'."     "  Nothing"  shall  l)e  offered  ['  ^»v^- 
 "  for  the  Sacrament  of  the  Body  and  Blood  of  our  Savioik,  4i.n<.u-i).l 
 "  but  what  He  hath  ordained',  that  is,  bread,  and  wine  mixed  j^t' ("i„7'" 
 "  with  water  ?."    "  The  Sacrament*  of  the  Altar  shall  be  ccle-  :^i*"'*vi?:l 
 
 '  can.  2:», 
 4S.  ail  fln. 
 
 *    Du   Cange    has  observed   out   of  Bingham,  8.  i.  §  1.    See  also  §  9. 
 St.  Paulinus  of  Nola,  tliat  the  porclus  '  "  That  wliich  the  Catechumens  rc- 
 
 and  gates  into  the   diurch  are   some-  "  ccivc,  though  it  be  not  the  Hody  of 
 
 times  called  Apsides,  from  the  manner  "  Ciiui.st,  is  yet  an  holy  thing,  because 
 
 of    their   structure,    which   was    arch-  "  it    is    a    Sacrament."'     S.    Aug.    ap. 
 
 work,  for  upsls  denotes  any  thing  that  Hingh.  10.  2.  §  l(i.    This  sacrament  was 
 
 is  framed  in  the  figure  of  an  arch  or  a  not  any  jiart   of  the  oblations,  out  of 
 
 convex,  as  the  heavens ;  and  tlierefore  which    anciently    the    Kucharist    it.self 
 
 he  thinks  this  Canon  to  be  understood  was  taken,  but  only  a  little  taste  of  salt, 
 
 of  this  place,  before  the  apsis,  i.  e.  be-  See  supra,  bk.  18.  ch.  I-8.  note  t. 
 fore  the  porch  or  doors  of  the  church.  *  The  following  passages  from  Hey- 
 
322  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  397.  "  brated  fasting,  except  on  the  anniversary  of  the  Supper  of 
 
 ['  Supra,    "  the  Lord'  :  and  when  a  funeral  is  solemnized  after  dining, 
 
 2.  note  a.]  "  there  shall  be  prayers  only/^     "  Feasting^  in  the  churches 
 
 l^'^Binlh.    "  shall  be  hindered'  as  much  as  possible."     "  At  the  Altar* 
 
 8-  10.  §  1.   <(  prayer  shall  be  always  addressed  to  the  Father;  and  wlio- 
 
 vid.  supr.   "  ever  shall  copy  out  prayers  from  any  source,  may  not  make 
 
 ^^  can.  23.    "  use  of  them  before  they  have  communicated  them  to  per- 
 
 '  can.  47.    "  SOUS  of  the  best  information."    At  the  end  of  this*  Council 
 
 there  is  a  catalogue  of  the  Holy  Scriptures,  exactly  agreeing 
 
 with  that  which  is  in  use  with  us  at  this  day  ^. 
 
 XX VII,        Nectarius",  Bishop  of  Constantinople,  died  soon  after  this 
 
 sostom,       Council  of  Carthage.     He  had  governed  this  ChmTh  sixteen 
 
 ConstanU-  jears,  and  died  on  the  fifth  of  the  calends  of  October,  in  the 
 
 'rADsqa i  Consulship  of  Csesarius  and  Atticus,  that  is^  on  the  twenty- 
 
 "  Soc.  6.  2.  seventh  of  September,  A.  D.  397.     Some  time  was  spent  in 
 
 Soz.  8.  2.    dehberating  upon  the  choice  of  a  successor ;  several  were 
 
 proposed,  and  some  Priests  offered  themselves,  crowding  at 
 
 the  gate  of  the  palace,  offering  presents,  and  even  falling  on 
 
 their  knees  before  the  people,  who  were  so  scandalized  at  it, 
 
 that  they  earnestly  besought  the  Emperor  to  look  for  some 
 
 '  Pall. Dial,  person  worthy  the  sacerdotal  office".    The  eunuch,  Eutropius, 
 
 Chrys.  p.    who  governed  the  Emperor  Arcadius,  had  been  acquainted 
 
 s^  Chrvs     ^^^^^  ^^^^  merit  of  St,  John  Chrj^sostom,  in  a  journey  which 
 
 Bened.'tom.  ^^q  had  made  into  the  East  in  the  Emperor's  service,  and  his 
 
 13.  p.  17.]  .  ^        . 
 
 reputation  was  great  throughout  the  empire ;  he  was  there- 
 fore elected  Bishop  of  Constantinople  by  the  unanimous 
 consent  of  the  people  and  Clergy,  and  with  the  approbation 
 of  the  Emperor.     But  it  was  so  notorious  how  well  he  was 
 
 lyn's  Life  of  Abp.  Laud,  are  interesting  "  wafers  [cnstomarilj'  used  in  Hooker's 
 
 in  reference  to  this  point.    When  Prince  "  time,  Eccl.  Pol.  bk.  4.  cli.  6,  10,  11.] 
 
 Charles  went  to  Spain  A.D.  1(322,  "that  "  to  be  used  for  the  Bread." 
 
 "  there   might    appear   a   face   of    the  !■  In  this  Catalogue  are    found  the 
 
 "  Church  of  England  in  the  outward  following    books    as    Canonical:    Five 
 
 "forms  of  worship  also,   his   Majesty  Booksof  Solomon  (Ecclesiasticus  being 
 
 "  was   pleased,   by  the    advice    of  the  reckoned  among  them),  Tobit,  Judith, 
 
 "  Bishops  then  about  him   (of  which  and  the  two  Books  of  Maccabees.    (See 
 
 "  Laud  was  one)  to  give  the  said  Chaj)-  supra,  bk.    19.  ch.  26.  note  x).      The 
 
 "  lains.  Maw  and  Wren,  tliese  instruc-  Apocrypha  is  not  included  in  the  Canon 
 
 "  tions  foUov/ing  ;"   seven  instructions  by  St.  Cyril  or  the  Council  of  Laodicea. 
 
 follow,  of  which  the  fourth  is  in  these  By  this  Council  the  word  Canonical  is 
 
 words;  "  That  the  Communion  be  celc-  according  to  Bingham  (bk.  14.  ch.  3. 
 
 '■  brated  in  due  form,  with  an  oblation  §  IG),  "taken  in  a  large  sense,  for  such 
 
 "  of  every  Communicant,  and  admixing  "  books  as  were  in  the  rule,  or  canon, 
 
 "  Water  with  the  Wine:  the  Commu-  "  or  catalogue  of  books  authorized  to  be 
 
 "  nion  to  be  as  often  used  as  it  shall  "  read  in  the  Church." 
 "  please  the  Prince  to  set  down  ;  smooth 
 
uooK  XX.]  ECCLESIASTICAL  HISTORY.  3*23 
 
 beloved '  at  Antioeli,  where  he  had  olllciated  as  Priest  for  a.  d.  ana 
 twelve  years,  and  how  ready  the  i)Cople  of  that  eity  were  to  '  Supra, 
 
 1  x-,'  •  11         Ti  bk.  l<>.cli.7. 
 
 raise  commotions,  that  Eutropius  caused  the  Lrapcror  to 
 write  to  Asteriiis,  Count  of  the  East,  with  orders  to  send  him 
 away  without  noise.  The  Count  having  received  the  Em- 
 peror's letter,  desired  John  to  meet  him,  on  pretence  of  some 
 business,  at  a  church"  near  the  Roman  gate.  Here  taking  f  riinap- 
 him  into  his  chariot,  he  drove  with  speed  to  a  place  called  ^"'""^ 
 Bagras,  where  he  placed  him  in  the  hands  of  au  eunuch  and 
 an  officer  sent  to  conduct  hira  to  Constantinople. 
 
 That  his  ordination  might  be  performed  with  the  greater 
 solemnity,  the  Emperor  had  called  a  Council,  and  sent  to 
 Theophilus  of  Alexandria  to  be  present,  as  being  the  Bishop 
 of  the  first  see  in  his  empu'c.  Theophilus  wished  to  have  the 
 Priest  Isidore '  made  Bishop  of  Constantinople,  who  had  a '  Supra. 
 long  time  led  a  monastic  life  in  the  desert  of  Scetis,  and  was  3^.' 
 then  governor  of  the  Hospital  at  Alexandria.  Besides  his 
 gi'cat  merit,  it  was  said,  that  Theophilus  had  gi'cat  obligations 
 to  him,  on  account  of  his  dexterous  conduct  in  an  affair  of  a 
 very  delicate  natui'c.  It  is  reported,  that  in  the  war  of  the 
 tyrant  Maximus,  Theophilus  had  entrusted  Isidore  with  letters 
 and  presents  for  the  two  competitors,  viz.  the  Emperor  Theo- 
 dosius  and  Maximus,  bidding  him  go  to  Rome,  and  await 
 the  event  of  the  war,  and  to  present  the  letters  and  gifts  to 
 the  conqueror;  and  that  Isidore  executed  liis  commission, 
 but  being  discovered,  was  obliged  to  escape  to  Alexancb'ia. 
 These  are  the  means,  it  is  said,  by  which  he  gained  the  con- 
 fidence of  Theophilus.  When  St.  John  Chiysostom  came  to 
 Constantinople,  Theophilus,  who  had  the  art  of  finding  out 
 the  tempers  of  men  by  theii-  physiognomy,  was  surprised  at 
 the  undauntedness  and  resolution  that  appeai'cd  in  his  looks, 
 and  therefore  was  the  more  unwilling  to  consent  to  liis 
 ordination;  but  at  length  he  was  induced  to  agree  to  it. 
 Eutropius  shewed  him  several  memorials,  presented  to  the 
 Bishops  against  him ;  and  told  him,  that  he  must  either 
 make  his  defence  against  these  accusations,  or  submit  to  the 
 wish  of  the  other  Bishops.  Upon  this  he  yielded,  and  or- 
 dained John,  who  was  thus  constituted*  Bishop  of  Constan-  ['  xf'pa- 
 tinople,  on  the  twenty-sixth  of  Ecbruar}-,  under  the  fourth  J^^p!*'^ 
 Consulsliip  of  Honorius  with  Eutycliianus,  that  is,  A.D.  398.   'fero.] 
 
 Y  2' 
 
324 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XX. 
 
 A.  D.  398. 
 
 '  Homil. 
 contra  A- 
 nom.  Gr. 
 torn.  6.  p. 
 434.  Lat. 
 torn.  1. 
 [Bened. 
 torn.  1.  p. 
 541.] 
 
 pSupr.bk. 
 19.  ch.  14. 
 note  k.] 
 
 XXVIII. 
 
 Laws  in  fa- 
 vour of  the 
 Church. 
 
 3  Cod.  Th. 
 [16.  tit.  3.] 
 1.  30,  31,  32, 
 33,  34.  de 
 Haeret. 
 [supr.  bk. 
 18.  6. 
 note  r.] 
 
 In  his  first  sermon,  which  is  lost,  he  spoke  of  the  combat 
 of  David  with  Gohath,  and  promised  a  discourse  against  the 
 Anomoeans,  which  he  performed  in  tlie  second,  which  begins 
 thus' :  "  I  have  spoken  to  you  but  one  day,  and  have  akeady 
 '*  as  much  affection  for  you,  as  if  I  had  been  brought  up 
 "  among  you ;  nor  does  this  arise  from  my  charity,  but  from 
 "  your  merit.  Who  would  not  admire  your  fervent  zeal, 
 "  your  love  without  dissimulation,  your  affection  for  your 
 "  teachers,  and  your  unity  among  yourselves  ?  All  this 
 "  would  move  even  a  heart  of  stone.  It  is  for  this,  that  I 
 "  love  you  no  less  than  the  Chm^ch  wherein  I  was  born ;  this 
 "  Church  is  her  sister ;  you  prove  the  relationship  by  your 
 "  actions.  If  she  is  the  elder,  this  is  the  more  zealous  for 
 "  the  Faith.  The  congregation  there  is  more  numerous,  and 
 "  the  auditory  more  famous,  but  this  sheweth  more  patience 
 "  and  courage ;  wolves  surround  the  flock  on  every  side, 
 "  which,  however,  decreases  not ;  it  is  you  that  resist  the 
 "  storm  and  flame  of  heresy.^'  Although  the  Anomceans 
 and  other  Arians  were,  indeed,  afraid  to  assemble  publicly  at 
 Constantinople,  the  country  was  still  full  of  them ;  to  say 
 nothing  of  the  Marcionites ',  the  Manichees,  and  the  Valen- 
 tinians^,  whom  he  attacks  in  the  same  discourse. 
 
 The  obstinacy  of  the  heretics  of  Constantinople  may  be 
 judged  of,  by  the  great  number  of  laws  made  to  siippress 
 them.  Besides  those  in  the  preceding  years,  there  are  three 
 in  the  year  396,  one  in  397,  and  one  in  398,  partly  against 
 heretics  in  general,  and  partly  against  the  Eunomians  and 
 Apollinarians  in  particular'.  The  last  is  the  most  severe.  It 
 ordains :    "  That   the  Eunomian  and  Montanist  Clerks  be 
 
 '  Marcion  was  the  son  of  a  Bishop  of 
 Sinope,  and  studied  at  Rome  (A.D.  140 
 — 150),  under  the  Syrian  Cerdo.  He 
 formed  a  Gnostic  system  of  his  own. 
 He  received  the  Gospel  of  St.  Luke  and 
 ten  of  St.  Paul's  Epistles,  which  how- 
 ever it  seems  that  he  altered  to  suit  his 
 purjioses.  He  supposed  three  princi- 
 ples, a  Good  Deity,  a  Just  Deity  and 
 matter  (Hyle).  To  rescue  men  from 
 the  wrath  of  the  Just  Deity,  Christ  was, 
 according  to  his  theory,  sent  by  the 
 Good  Deity,  and  all  who  obeyed  Him 
 obtained  this  deliverance.  Among  these 
 were  Cain  and  the  Sodomites,  who  be- 
 lieved on  Christ,  when   He  descended 
 
 into  hell,  while  Abraham,  Enoch,  &c. 
 remained  subject  to  the  Just  Deity,  in 
 the  state  of  death.  He  required  of  his 
 perfect  followers  an  ascetic  life  and  ab- 
 stinence from  wedlock  on  the/«/A'c  prin- 
 ciples of  Gnosticism  (see  supr.  18. 9.  note 
 p.  19.  22.  notch).  The  scandalous  prac- 
 tice of  Clerks  living  with  the  avueiaaKTot 
 (supra,  19.  22.  note  g;  condemned  infr. 
 ch.  33.  Cone.  Carth.  4.  can.  46),  had  its 
 origin  among  the  Gnostics  and  with 
 Marcion  probably  in  particular.  In  his 
 Antifhescs,  he  contrasted  Judaism  and 
 Christianity.  Giesel.  vol.  1.  §  4.5,  71. 
 Beaven's  St.  Irenseus,  ch.  21.  §  4. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  325 
 
 "driven  out  of  every  eity;"  and  forljid.s  them  even  to  as- A.  D.  398. 
 
 scrablc  in  the  country,  under  tlie  penalty  of  eonHscation  of 
 
 the  house,  and  extreme  punishment  on  the  keeper'  of  it.     It  ['  !>"■"- 
 
 likewise  orders  their  books  to  be  1)urned,  and  forbids  any 
 
 person  to  keep  them,  on  pain  of  capital  punishment.     This 
 
 law  is  dated  on  the  fourtli  of  March,  and  ascribed  to  Eutro- 
 
 pius  by  the  historian  Philostorpus*,  who  was  an  Ennomian  "  Phiiost. 
 
 heretic;  which  gives  us  reason  to  suppose  that  it  was  procured 
 
 by  the  power  of  this  eunuch,  to  give  the  greater  authority  to 
 
 St.  Chrysostom,  at  his  entrance  upon  the  Bishopric. 
 
 There  were  laws '  likewise  made  in  the  "West,  under  the  "  ^/"i-  i  ii- 
 Emperor  Honorius,  in  favour  of  the  Church.     The  tAvo  first  1.29,30,31. 
 were  general  laAvs  for  preserving  the  ])rivilcges  of  the  Church  ; '  ^  '''"'*^' 
 one  made  soon  after  the  death  of  Theodosius,  in  the  yeiu- 
 395 ;  the  other,  in  397.     There  was  a  third  more  particular, 
 on  the  twenty-fifth  of  April,  398,  to  restrain  the  violences 
 committed  against  churches.     It  ordains,  That  if  any,  attack- 
 ing the  Catholic  chiu'ches,  shall  offer  any  injmy  to  the  Priest, 
 the  jNIinisters,  the  service,  or  the  holy  place ;  the  government 
 shall  be  informed  of  the  fact,  by  letters  from  the  magistrates*  ['  '•'/«{« 
 and  stationary  soldiers'^,  specifying  the  names  of  the  offenders;  romm. 
 or  if  the  -violence  be  committed  by  a  multitude,  of  such  as    "  '"  '^ 
 they  shall  be  able  to  find  out,  that  some  at  least  may  be 
 known,  who  may  discover  their  accomplices  :  that  the  governor 
 of  the  proAince  shall  punish  capitally,  such  as  shall  be  con- 
 victed, without   staying  for  a  complaint   from   the  Bishop; 
 "  the  saeredness  of  whose  function  leaves  him  only  the  glory 
 "  of  pardoning."     These  arc  the  terms  of  this  law.     It  shall 
 not  only  be  lawful,  but  commendable  for  any  person  to  pro- 
 secute as  public  crimes,  any  heinous  injuries  done  to  Priests 
 and  Ministers.    If  the  rebellious  multitude  defend  themselves 
 by  arms  and   strong  positions,  so  that  the   officers   cannot 
 apprehend  them,  the  governors  of  the  i)rovinces  of  iVfrica 
 shall  demand  assistance  of  the  Count  a\  ho  has  the  command 
 of  the  forces. 
 
 By  this  we  sec  that  this  law  was  made  with  a  j)articular     xxix. 
 reference  to  Africa ;  and  it  is  with  reason  supposed,  that  it  (jjiW,'.*^ 
 
 k  .Ipparilorcx,  qiios  Slalionnrlns  appi-l-  ap.iinst  obnoxious  persons.  Vid.  Gotliof. 
 hint;  the  Stationani  were  appointed  in  ad  legem  1"".  Ill),  (i.  tit.  29.  dc  Cu- 
 various  places  and   stations  to  infurni       riosis. 
 
326  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  398.  "was  occasioned  by  the  outrages  committed  by  the  Donatists, 
 
 which^  in  this  year  398,  grew  to  a  greater  height,  by  reason 
 
 '  Amm.      of  the  war  with  Gildo.     NubeP,  one  of  the  most  powerful  of 
 
 IMarcell 
 
 lib.  29.  c.  5.  the  petty  kings  of  the  Moors,  left,  among  others,  three  sons, 
 [10,  &c.]  pipjjius,  Gildo,  and  Mascezel,  who  lived  under  the  protection 
 [«  Siipr.      of  the  Romans.     Firmus''  revolted  in  the  time  of  Valentinian 
 
 bk.  19.  ch. 
 
 .53.  note  n.]  the  First,  and  was  defeated  by  Theodosius,  the  father  of  the 
 Emperor  of  the  same  name.     Gildo  remaining  faithful  to  the 
 Romans,  was  raised  by  the  Emperor  Theodosius  to  the  dignity 
 of  a  Count,  with  the  command  of  the  troops  in  Africa ;  but 
 he  too  revolted  after  the  death  of  the  Emperor  Theodosius. 
 3  Oros.7.36.  On  tliis  his  brother  MascezeP  deserted  him,  and  returned  to 
 chron.  aii.  Italy,  IcaAdug  in  Africa  his  two  sons,  whom  Gildo,  their  uncle, 
 cafi  l^^is  P^^  *^  death.     He  was  sent  back  to  make  war  upon  his 
 274.]  brother;  and  going  in  his  way  to  the  Isle  of  Capraria,  took 
 
 thence  some  Monks,  whom  he  entreated  to  go  with  him,  to 
 assist  him  Avith  their  prayers.  It  is  supposed  that  these 
 Monks  were  Eustasius  and  Andrew,  whom  St.  Augustine 
 mentions,  and  that  their  journey  Avas  the  occasion  of  his 
 \s.  Aug.  writing  to  their  Abbot  Eudoxius  and  his  Monks\  He  ex- 
 bL  [tom^'i.  horts  them  not  to  be  so  fond  of  ease,  as  to  refuse  to  serve  the 
 i>.  113.]  Church,  if  she  should  stand  in  need  of  their  labour.  Mascezel 
 carried  these  Monks  into  Africa,  fasting  and  prapng  with 
 them  day  and  night,  having  learned  under  Theodosius  the 
 power  of  such  arms.  He  had  no  more  than  five  thousand 
 men  against  seventy  thousand ;  and  despairing  of  the  safety 
 of  his  army,  and  even  of  his  own  hfe,  he  would  have  de- 
 camped, and  retreated  into  a  narrow  pass,  had  not  St.  Am- 
 "  Paiiiin.  brose^  appeared  to  him  in  the  night,  and  striking  the  ground 
 §5*1.  ™  'three  times  with  his  staff,  said  to  him,  "Here,  here,  here." 
 From  this  he  understood  that  the  Saint  promised  him  Adctory 
 three  days  after,  in  that  place.  Here,  therefore,  he  stayed; 
 and  on  the  third  day,  after  having  spent  the  night  in  prayers, 
 he  marched  against  the  enemy,  who  surrounded  him.  He 
 offered  peace  to  the  first  that  advanced,  but  seeing  a  standard- 
 bearer  who  opposed  it,  and  encouraged  the  rest  to  battle,  he 
 struck  him  with  his  sword  on  the  arm,  so  as  to  force  him  to 
 lower  the  ensign  which  he  carried.  The  troops  at  a  distance 
 believing  that  the  first  ranks  had  yielded,  stroA^e  who  should 
 be  the  first  to  surrender  to  INIascezel ;  and  the  barbarians, 
 
DOOK  XX.]  ECCLESIASTICAL  HISTORY.  327 
 
 of  wlioin  Giklo  had  great  numbers  in  liis  army,  beinj^  deserted  A.  D.  308. 
 
 by  the  rejjular  forees^  were  dispersed  in  ilight.     Gildu  himseU" 
 
 fled,  and  got  on  board  a  vessel;  but  being  brought  baek  into 
 
 Africa,  strangled  himself  a  few  days  after.     An  end  was  put 
 
 to  this  war,  within  the  first  tlu'ee  months'  of  tlie  yeiir  398.  '  i*:>Ki-  «»"•• 
 
 Gildo  was  a  pagan,  but  liis  wife  a  Christian  and  virtuous  9^  &c. 
 
 woman;  he  liad  a  sister  wlio  dedicated  her  virginity  to  Ooi).  L'"*— '^J 
 
 His  daugliter  Salvina,  wlio  was  nnirried  to  Nebridius,  nephew 
 
 to  the  Empress,  was  also  a  religious  woman,  as  ajjpears  by  a 
 
 letter*  written  to  her  by  St.  Jerome,  concerning  the  conduct  *  s.  Hier. 
 
 which  she  ouglit  to  observe  in  her  widowhood.  |).'*w;3.j 
 
 The  Donatists  took  advantage  of  this  war,  to  continue  their 
 
 outrages   with  the   greater  impunity.     Optatus^,  Bishop   of '  s.  Aug.  1. 
 
 Thaniugada  in  the  province  of  Carthage*,  signalized  himseli' Gaud.  c. 
 
 among  others ;  and  was  so  much  attached  to  Gildo's  party,  rfi^jf  ^jf " 
 
 that  he  was  called  Oi)tatus  the  Gildouian*.    He  was  attended,  ,''• '•''^•] 
 
 wherever  he  went,  with  a  troop  of  soldiers,  witli  whom  he  Hiii-;!!.  bk. 
 
 committed  numberless  crimes  throughout  Africa,  for  ten  °  pLiui.'] 
 
 years  together.    He  oppressed'  widows,  ruined  orphans,  parted  i>arm"^2'^''' 
 
 men  and  theii*  wives,  and  exposed  the  goods  of  the  innocent  '■'■  -•  §  '*• 
 
 .  f.  4.  §  8. 
 
 to  sale.     He  made  war  against  the  Catholic  Chm'ch,  both  bv  L"  a.  d. 
 
 sea  and  land*,  to  the  uttermost,  and  became  so  terrible,  even  [' contr.' 
 
 to  the  Donatists  themselves,  tliat  those  of  Musti  and  Assui-ita  ^saY''  ' 
 
 compelled '•' their  Bishops,  Fclicianus  and  Pretextatus',  to  re- 'l,'^"-  ^^-^ 
 
 nounee  the  schism  of  Maximian,  and  return  to  the  communion  "  Kp-  pa.  ai. 
 
 of  Primian,  and  obliged  the  Primianists  to  receive  them,  al-  ■  cnntr." 
 
 thongli  they  had  condemned  tliem  by  name  at  their  Council  «  7r'(i"»  ii 
 
 of  Bagaia.     At  length  Optjitus,  being  accused*  as  an  accom-  ;^':-2o.§;i2. 
 
 plice  of  Gildo,  died  in  prison  in  tliis  year  398.      But  the  i'<tii.  c.'jii. 
 
 Donatists   did   not   separate^  from    his   conununion,   always  ^c.iis 54. 
 
 acknowledging  him  for  a  Bishop ;  and  after  his  death,  gave 
 
 him  the  title  of  a  [Martyr '.  i7'i''§"3''''' 
 
 St.  Augustine  still  continued  his  endeavours  to  reunite  tht^     xxx. 
 
 Donatists  to  tlie  Catholic  Churcli,  and  made  no  scruple  to  jll,Vv"^n- 
 
 confer  with   or  write  to   them,  not   indeed   letters  of  com-  ''•.'■<""'■'; 
 
 munion^,  which  they  would  not  have  received,  but  ordinary  r'"^- 
 
 letters,  as  to  pagans,  and  without  taking  the  title  of  Bishop.  ai.^7(i>^^'  1 
 
 One  dav  when  lie  liappened  to  1)0  at  Tubursica,  with  Glorius,  [Ai>-;'«>7 
 
 ...  oray^.j 
 
 Eleusius,  and  some  other  Donatists,  discoursing  of  their  re- 
 union", they  produced  the  Acts,  in  M'hieli  it  was  recorded,"  c.  2.  $3. 
 
328  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  398.  that  Csecilian,  Bishop  of  Carthage,  was  condemned  together 
 
 ['  A.  D.      with  those  who  ordained  him,  by  about  seventy  Bishops ' ; 
 
 and  the  case  of  Felix  of  Aptunga  was  treated  in  a  very  in- 
 
 p  Supr.      vidions  manner^.    After  they  had  read  all  this,  St.  Augustine 
 
 53.  note^i.    said:  '^  We  also  have  Ecclesiastical  Acts^,  in  which  Secundus 
 
 Coim  *ii^^f  "  °^  Tigisi,  then  Primate  of  Numidia,  left  to  the  judgment 
 
 Cirta,  A.D.  "  of  GoD,  the  Bishops  who  were  present  and  who  confessed 
 
 "  themselves    Traditors,   whose    names    now    occur    among 
 
 ''  Coecilian's  judges,  with  Secundus  at  their  head."     He  then 
 
 relates,  how,  after  the  schismatical  ordination  of  Majorinus, 
 
 the  Donatists  demanded  ecclesiastical  judges  from  the  Em- 
 
 [*  (trbitro    peror  Constantino^;   how  Csecihan,  being  present,  was   ab- 
 
 '["  A.  D.     solved  •'*,  by  the  sentence  of  Melchiades,   Bishop  of  Bome 
 
 i^^A  D      [and  his  colleagues],  and  afterwards  by  the  Council  of  Aries'', 
 
 3|-t-]  and  l)y  the  Emperor  himself'',  to  whom  they  had  appealed; 
 
 A.D.  316.]' and  hoAV  Felix  of  Aptunga  was  justified  by  the  Proconsul. 
 
 St.  Augustine  had  the  Acts  brought  which  proved  all  these 
 
 facts,  and  had  them  read  before  them  through  a  whole  day. 
 
 In  the  forenoon  they  read  what  related  to  Secundus  of  Tigisi, 
 
 and  Felix  of  Aptunga ;  and  in  the  afternoon  the  justification 
 
 "  §  17.        of  Caecilian  :  but  they  had  not  time^  to  read  the  Acts^  of  the 
 
 ;rio.]  condemnation  of  Silvanus  of  Cirtha  ^ 
 
 i(f "ci[  23        ^^-  Augustine,  on  his  return  home,  wrote  them  a  letter, 
 •^  §.  7.         enlarging  upon  all  these  proofs.     He  dwells  on  the  injustice'^ 
 of  Secundus  of  Tigisi,  who,  under  pretence  of  maintaining 
 unity,  had  left  to  the  judgment  of  God  the  Traditors  who 
 were  present  and  Avere  convicted  by  their  own  confession; 
 while  he  had  condemned  Ca3cilian,  though  absent  and  inno- 
 cent, with  whom  all  the  rest  of  the  Church  were  in  com- 
 munion.    On  the  contrary,  he  says :  "  Csecilian  might  have 
 "  cared  Kttle  for  the  number  of  his  enemies,  seeing  himself 
 '^  united  by  letters  of  communion  to  the  Boman  Church,  in 
 {^firincipa-  "  wliicli  the  primacy^  of  the  AjSostolic  see  hath  ever  flou- 
 '\'i Th ' i?^"  "  I'ished,  and  to  the  other  countries,  whence  Africa  itself  hath 
 and  18.  ch  "  received  the  Gospel.    Complaint^  ousrht  to  have  been  made 
 
 K).  noted.]  ^  ^  ^. 
 
 "  §  8.         "  to  [our  brethren  and  colleagues]  the  Bishops  beyond  the  sea, 
 
 "  of  the  contumacy  of  the  persons  accused ;  and  if  they  had 
 
 L^  inwta-    "  persisted,  it  should  have  been  declared  by  circular^  letters, 
 
 """J  ((  \\^r^^  they  might  have  been  cut  off  from  the  communion  of 
 
 "  all  the  Churches  in  the  world.     Then  Ave  might  have  safely 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  329 
 
 "  ordained  another  Bishop  of  Cartliap;c.     But  Sccundus  and  A.  n.  398. 
 
 "  liis  aeconii)lices  were  anxious  to  hide'  tlic  crime  of  wliieh  '  §  lu. 
 
 "  tlicy   knew   themselves   guilty,    (viz.   of  delivcrinj^   up   the 
 
 "  Scriptures,)  hy  falsely  accusing  others ;  they  did  not  even 
 
 "  venture  to  specify"  in  their  acts  the  crimes  laid  to  their  «  §  la. 
 
 "  charge." 
 
 Tie  extols^  tlu^  wisdom  of  the  Council  of  Rome,  and  of  the  '  §  u. 
 I'ope  ]\[t'lcliiades ;  and  adds  :   "  Will  it  l)e  said,  that  he  ought 
 "  not  to  usiir[)  the  cognizance  of  an  alfair  which  had  been 
 "  decided  by  seventy  liishops  of  Africa,  with  the  Primate  at 
 "  their  head  V     lie   did   not ;   the  Emperor,  at  your  desire, 
 "  sent  Bishops  to  judge  the  case  in  conjuuction  with  him." 
 And  afterwards  :   "  Let  us   suppose '  ijuit  these  Bishops   at  *  g  id. 
 "  Rome  were  not  good  judges,  there  still  remains  a  General 
 "  Council  of  the  Whole  Church*,  where  the  matter  might  C*  /Vt«ri- 
 "  have  been  debated  with  the  judges  themselves;  and  if  they  chs.  Vn'iv. 
 "  had  been  convicted  of  passing  an  unjust   senteucc,  their    *^'"^ -' 
 "  judgment  might  have  been  reversed." 
 
 St.  Augustine  going  another  time"  to  Tubursica,  made  a  visit    xxxi. 
 to  the  Donatist  Bishop  Fortuuius,  a  mild  and  reasonable  old  eme  with 
 man.     St.  Augustine  had  a  number  of  people  with  him,  and  f^^rtumus. 
 it  being  noised  abroad  that  he  was  there,  a  great  crowd  of  ai.  i(i.3. 
 people  came  together;  the  greater  part,  out  of  mere  curiosity,  oj!^39^'.] 
 as  if  to  see  a  show,  and  they  made  so  much  noise,  that  the 
 conference  was  not  very  orderly.     St.  Augustine  often  de- 
 niarided,  that  notes   of  the   conference  might  be  taken   in 
 writing' ;  and  it  was  with  great  difficulty,  that  some  of  those  ['  Binph. 
 who  were  with  him,  were  allowed  to  do  it;  but  then  the  ^' '^"  ^"''^ 
 tumult  was  so  great,  that  they  were  unable  to  go  on.     St.  Au- 
 gustine wrote  afterwards  the  sul)stancc  of  it  to  Glorius  ami 
 others,  desiring  them  to  communicate  his  letter  to  Fortunius. 
 
 They  began "  with  the  question  concerning  the  Clnu'ch ; "  §  3. 
 and  Fortunius  having  asserted,  that  he  was  in  communion 
 with  all  the  world,  St.  Augustine  said :  "  Can  you  give  rae 
 "  letters  of  communion,   such   as  we   call  fonnaP,   for  .any  \^  forma- 
 "  place  that  I  shall  name  to  you ?     For  my  part,  I  am  ready  2!^'4"§5.*^" 
 "  to   give  such  letters  to  all  the  Churches  that   are  taken  ."'Ryn'"  *• 
 "  notice  of  in  the  writings  of  the  Apostles,  as  subsisting  at  •  §  4. 
 "that  time."     Fortunius  afterwards'  proceeded  to  the  pi'c- p_^"jl,'["  ^'^• 
 tended  persecution  of  Macarius*;  and  maintained,  that  the  [{•'<•  ^^^ 
 
 note  m.] 
 
330  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  398.  true  Cliristians  were  they  tliat  suffered  persecution,  citing 
 tlie  passage  of  the  Gospel.  But  St,  Augustine  observed  to 
 him,  that  the  words  are,  They  which  are  persecuted  for  right- 
 
 *  St.  Matt,  eousness'  sake^ ;  and  that  he  must  first  prove  the  justice  of 
 
 their  cause,  and  of  their  separation  not  only  from  the  pre- 
 «  §  5.         tended  Traditors  of  Africa,  but  from  alP  the  Churches  in  the 
 
 world. 
 '  §  6.  Upon  this'  Fortunius  produced  a  book,  in  which  he  pre- 
 
 tended to  shew,  that  the  Council  of  Sardica  had  given  letters 
 to  certain  African  Bishops  of  the  communion  of  Donatus. 
 St.  Alypius  whispered  to  St.  Augustine  :  "  We  have  heard  it 
 "  reported  that  the  Arians  wished  to  draw  the  Donatists  in 
 "  Africa  to  their  side."  St.  Augustine  took  the  book,  and  con- 
 sidering the  decrees  of  the  Council,  found  that  St.  Athanasius 
 and  Pope  Juhus  were  condemned  in  it,  by  which  it  appeared 
 that  it  was  an  Arian  Council.     It  was,  without  doubt,  that 
 
 *  Supr.  bk.  of  Philippopolis*,  which  assumed  the  name  of  the  Council  of 
 
 Sardica  ^  St.  Augustine  desired  permission  to  take  the  book 
 with  him,  to  examine,  when  he  had  more  leisure,  the  circum- 
 stances of  the  dates ;  or  at  least  to  mark  it,  to  prevent  any 
 alteration ;  but  he  was  refused  both.  At  length  they  agreed, 
 that  neither  side  ought  to  reproach  the  other  with  the  vio- 
 lences committed  by  evil  men ;  and  that  they  ought  to  exa- 
 
 *  §  12.        mine  the  question  of  the  schism.     St.  Augustine*  exhorted 
 
 Fortunius  to  help  him  in  putting  an  end  to  this  controversy : 
 Fortunius  courteously  answered :  "  You  are  the  only  persons 
 "  that  have  desired  it,  the  rest  of  your  party  refuse  to  have  it 
 "  examined."  "  I  will  produce,"  replied  St.  Augustine,  "  at 
 "  least  ten  of  our  bretln-en,  who  shall  enter  upon  this  exa- 
 "  mination  with  as  much  good  will  and  sincerity  and  in- 
 "  tegrity  as  you  have  found  in  us."  Fortunius  promised  to 
 pro\ide  as  many  on  his  side ;  and  thus  they  parted. 
 
 St.  Augustine  wrote  the  whole  account  of  this  matter  to 
 
 •  On  the  death  of  Constantme  (A.D.  at  Antioch  (A.D.  341).    Through  Con- 
 
 337,  the  year  after  the  death  of  Arius),  staas  the  wishes  of  the  Roman  Council 
 
 the  Eusehians  or  Arians  after  the  ac-  were  met  by  convoking  a  General  Council 
 
 quittal  of  St.  Athanasius  at  Rome  (A.D.  at  Sardica  (A.D.  3-l'7),  from  which,  ia 
 
 341)  endeavoured  wliile  they  condemned  consequence    of  the    admission   of  St. 
 
 St.  Athanasius,  to  allay  the  suspicions  Athanasius  to  it,  seventy-six  Eusebian 
 
 of  the    Western    Church   by    a    creed  Bishops   seceded  to  Philippo])olis  and 
 
 framed  out  of  a  number  suggested  at  there  confirmed  the  Council  of  the  Dc- 
 
 the  Council  of  the  Dedication  (viz.  of  dicatjoa. 
 the  Church  called  Dominicum  Aurcum) 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  .331 
 
 Glorius  and  others,  and  conjured'  tlieni  to  pnt  Fortnnins  iu  A.  D.  308. 
 mind  of  his  proinise\     He  says',  that  to  avoid  a  crowd,  he  ['  oi.tost.ir 
 is  of  opinion,  that  they  shoukl  meet  in  some  small  village,  san;;iii- 
 whcrc  there  is   no  church  of  either   communion ;  that  the  T^  ,3 
 Holy  Scriptm'e^  should  be  carried  thither,  and  -wliatever  docu-  mV'^j- 
 ments  they  might  have  occasion  to  produce  on  either  side ;  Canonkua] 
 "  to  the  end,"  he  adds,  "  that  meeting  witli  no  interruption, 
 "  and  lajing  aside  all  other  business,  Ave  may  employ  as 
 "  many  days  on  this  affair  as  possible ;  and  that  each  having 
 "  recourse  to  God  by  prayer  in  his  own  house,  we  may,  by 
 "  grace,  determine  a  matter  of  so  great  importance.     Let 
 "  me  know  your  opinion,  and  that  of  Fortuuius,  on  these 
 "  l)articulars."    About  the  same  time  he  WTote*  to  Honoratus, »  Ep.  40. 
 anotlicr  Donatist  Bishop,  who  had  inWted  him  to  treat  of**'   *'  ' 
 this  question  by  Avriting.    He  accepts  the  proposal,  and  desires 
 Honoratus  to  ansAver  him,  on   the   article  concerning  tlic 
 Church ;  how,  namely,  it  can  be  confined"  to  a  part  of  Africa, "  §  3. 
 contrary  to  the  promise  of  its  being  spread  throughout  tlie 
 world,  so  manifestly  fulfilled  by  the  preaching  of  the  Gospel. 
 
 Peace  being  restored  to  Africa,  by  the  death  of  Gildo,  the    xxxii. 
 national^  synod  assembled  at  Carthage,   on  the  eightli  of  Q,"'J|,'.'ii  ,_!• 
 November  of  the  same  year  398,  in  the  consulship  of  Hono-  p""ti)aj,'i'. 
 rius  and  Eutychianus.     Aurelius  presided  with  Donatianus®,  ,,  l\^  " 
 and  Talabrieus    Primate    of  Numidia.     St.  Augustine  was  l^'^'''l!^V^' 
 
 .  _  c)  p.  949.] 
 
 present,  and  there  were  in  all  tno  hundred  and  fourteen  L"  i>o,iu- 
 Bishops.     This  Council  is  reckoned  the  fourth  of  Carthage,  Taiabri- 
 and  is  the  second  held  under  Aurelius.     There  were  made  prhna: 
 a  hvmdred  and  four  Canons,  the  greatest  part  concerning  *"''*! 
 Ordination,  and  the  duties  of  Bisliops  and  Clerks.     Tlie  first' »  can.  1. 
 sets  down  the  examination'  necessary,  before  the  ordination  [' ningh.  4. 
 of  a  Bishop;  first  as  to  his  morals,  and  next  as  to  his  faith;    '  ^^'"^"-J 
 and  it  is  pretty  nearly  the  same  as  that  which  begins  tlie 
 ceremony  of  the   consecration   of  a   Bishop   at  this  timc-^. 'Poniiflc-ai. 
 The   examination   concerning   faith   has    regard   chiefly   to  (ji"'&c.J' 
 the  heresies  prevalent   in    those   days,   and    jjarticularly   in 
 Africa.     Then  follows  the  form  of  ordination,  and  fii'st  of  a 
 Bishop. 
 
 "Two  Bishops''  are  to  hokl  on  his  head,  and  on  his  •  can.  2. 
 "  slioiddcrs"*,  the  Book  of  the  Gospels;  one  to  pronounce  the  ['  cervi. 
 "  blessing,  and  all  the  other  Bishops  present  to  touch  his  vcrtkem] 
 
332 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XX. 
 
 A.  D.   308. 
 '  can.  3. 
 
 »  can.  4. 
 
 ^  can.  5. 
 [Bingh.  3. 
 
 1.  ^  1.  and 
 
 2.  §  2.] 
 
 ['  urceo- 
 
 kim,] 
 
 ^  can.  6. 
 
 [Bingh,  3. 
 
 3.] 
 
 [^  cerofera- 
 
 rium] 
 
 ['  urceo- 
 
 lum] 
 
 [^  ad  sug- 
 
 gerendum] 
 
 "  can.  7. 
 
 '  can.  8. 
 
 ['  inge- 
 
 nium] 
 
 ^  can.  9. 
 [ostiarius] 
 
 "  head  with  their  hands'"."  "As  to  the  Priest',  while  the 
 "  Bishop  blesses  him,  and  holds  his  hand  on  his  head,  all 
 "  the  other  Priests  also,  who  are  present,  are  to  lay  their 
 "  hands  on  his  head  "."  "  Eor  the  consecration  of  a  Deacon 2, 
 "  only  the  Bishop  lays  his  hand  on  his  head ;  because  he  is 
 "  not  consecrated  for  the  Priesthood,  but  for  the  Ministry  °." 
 "  The  Bishop  is  not  to  lay  his  hands  on  the  Subdeacon^,  but 
 "  to  give  him  with  his  hands  an  empty  paten,  and  an  empty 
 "  chalice ;  and  from  the  Archdeacon  he  is  to  receive  the 
 "  cruet ■*,  with  the  water  and  the  napkin."  "  The  Acolyte^  is 
 "  to  be  instructed  in  his  office  by  the  Bishop ;  but  he  re- 
 "  ceives  from  the  Archdeacon  the  candlestick  ^  with  the 
 "  taper;  and  the  empty  flagon^  for  furnishing^  the  wine  of 
 "  the  Eucharist  of  the  Blood  of  Christ."  "  The  Exorcist^ 
 "  is  to  receive  from  the  Bishop  the  book  of  exorcisms  p." 
 "  When  the  Bishop  ordains  a  Reader  1 '  he  is  to  inform 
 "  the  people  of  his  faith,  his  morals,  and  his  fitness  ^,  and 
 "  he  afterwards  is  to  give  him  the  book  in  the  presence  of 
 "  the  people."  "  The  Archdeacon  is  to  inform  the  door- 
 "  keeper^  of  his  duty;  and  then,  at  his  desire,  the  Bishop  is 
 "  to  give  him  the  keys  of  the  church  from  off  the  Altar  ■"." 
 At  each  of  the  four^  inferior  ordinations,  the  Council  of 
 Carthage  makes  the  Bishop  repeat  the  same  words  as  are 
 used  at  this  time. 
 
 "'  See  Bingh.  2.  1 1.  §  8.  A  form  of 
 the  Consecration  Prayer  is  given  from 
 the  Apost.  Const.  §  9. 
 
 "  Here  appears  the  part  which  the 
 Presbytery  took  in  ordination.  The 
 gift  is  conveyed  by  (Sia  ttjs  eirid.)  the 
 putting  on  of  tlie  Bishop's  hands  (2  Tim. 
 
 1.  6),  wUli  (fiiTo.  i-rid.)  the  laying  on 
 of  the  hands  of  the  Presbytery.  ( 1  Tim. 
 4.  14.)  See  Bingh.  2.  3.  §  5.  and  19. 
 §  10,  17. 
 
 °  And  so  we  find  a  Canon  of  the 
 Council  of  Aries  (A.D.  314.  Mans.  3. 
 p.  473.  can.  15.)  forbidding  the  Deacons 
 to  olFer  the  Holy  Sacrifice.     Cf.  Bingh. 
 
 2.  20.  §.  2,  3. 
 
 p  "  When  an  Exorcist  is  ordained, 
 "  he  shall  receive  at  the  hands  of  the 
 "  Bishop  a  book,  wherein  the  forms  of 
 "  exorcising  are  written,  the  Bishop 
 "  saying,  '  Take  this  and  commit  it  to 
 "  '  memory  and  have  thou  power  to  lay 
 "  '  liands  on  the  possessed  and  Catc- 
 
 "  '  chumen.'  "  These  forms  were 
 prayers  made  out  of  sentences  from 
 Holy  Scripture,  Bingli.  3.  4.  §  4,  5.  and 
 10.  2.  §  8.     Pontif.  Rom.  p.  9.  ad  fin. 
 
 ''  The  words  of  this  ordination  are, 
 on  putting  the  Bible  in  his  hands,  "  Take 
 "  this  and  be  Reader  of  the  word  of 
 "  God,  about  to  have  part  with  those 
 "  who  minister  God's  word  if  thouj 
 "  fulfil  thy  office  faithfully  and  pro- 
 "  fitably."  Bingli.  3.  5.  §  3.  Pontif.l 
 Rom.  p.  8. 
 
 r  With  the  words,  "  So  do  as  about! 
 "  to    give    account   to   God   for   these] 
 "  things    that    are    opened    by    these! 
 "  keys."     Bhigh.  3.  7.  §  3.  and  13.  §  2. 
 Pontif.  Rom.  p.  6. 
 
 *  No  words  are  given  for  the  ordina- 
 tion of  the  Subdeacon.  Fleury  may] 
 refer  to  the  ordination  of  the  Chaunter. 
 For  the  controversy  as  to  whether  these 
 inferior  orders  are  of  Apostolical  origin, 
 sec  Bingh.  3.  1.  §  1. 
 
DOOK  XX.]  ECCLESIASTICAL  HISTORY.  333 
 
 "The  Psalmist'  or  Chiiiintcr*  may  receive  liis  office  from  a.  d.  noa 
 "  tlic  Priest  alone."     "  The  A'iririii-  ou<rlit  to  he  presented  to  '  fan.  lo. 
 "  the   Bishop   to   be   consecrated   in   the   hal)it   ot   her   pro-  [san.ii- 
 "  fession."     "The  Widows'',  ajjpointed  to  assist  at  the  bap-  vlrjl!;']'^ 
 "  tism  of  women,  onght  to  be  qualiticd  to  instruct  the  igno-  '  <^*"-  '-• 
 "  rant  how  they  are  to  answer  at  baptism,  and  what  manner 
 "  of  life  they  arc  to  lead  afterwards  "."     "  The  husband  and 
 "  wife^  who  have  received  the  blessing  from  the  Priest,  ought  •  can.  13. 
 "  out  of  reverence  for  the  blessing,  to  observe  continence  that 
 "  night." 
 
 The   Council    afterwards    gi\es   rules    for  the   conduct  of 
 lUshops  and  Clerks.     "  The  Bishop  is''  to  have  his  humble  *  f"'-  '  i- 
 "  dweUing  near  the  clmrch,"  "  his  furniture"  ordinary,  and  "  ^an-  ij- 
 "  his  table  mean ;  he  ought  to  maintain  the  dignity  of  his 
 "  character,  bv  his  faith  and  good  life"."     "  IIc*^  shall  not  ['  vita> 
 
 '      *  ^  .       ,         .  merit  is] 
 
 "  read  any  pagan  books,  nor  yet  those  of  heretics  but  m  case  "  ran.  k;. 
 
 "of  necessity."     "  He  shall  nof  burden  himself  with  the  ..5.  §  4'] "  *'' 
 
 "  execution   of  wills ;"    nor   "  with   the   care '    of   domestic  "rj*,"":  ^^■ 
 
 "  affairs  :"  nor  "  shall  he  go  to  law  -  for  anv  thing  relating  §  i"] 
 
 "to  temporal  affairs."     "He  shall  not''  take  upon  lumself «  can.  10. 
 
 "  the  care  cf  widows,  orphans,  and  strangers,  he  shall  leave 
 
 "  these  to  the  Arehpriest  [or  Archdeacon"],"  and  "  shall  em- 
 
 "  ploy  himself  entirely*  in  reading,  praying,  and  preaching."  '  (•»"•  20. 
 
 "  He  shall  not  ordain''  any  Clerks  without  the  advice  of  his  ^  ('-^n-  22. 
 
 "  Clergy,  and  the  consent  of  the  people."     "  He  shall  not  2.  §  h.] 
 
 "try  any  cause  or  pass   sentence"  but  in  the   presence  of' can,  23. 
 
 "  his  Clergy;  otherwise  his  judgment  shall  be  void."     "  He 
 
 "  shall  admonish''  such  as  are  at  variance,  to  make  up  their '  can.  lh;. 
 
 "  differences,  rather  than  bring  them  to  a  trial."     In  trials, 
 
 enquiry  was  to  be  made  into  the  morals  and  faith  of  the  parties. 
 
 "  The  Bishop  shall  make  use®  of  the  wealth  of  the  Church  as '  can.  .31. 
 
 "  a  trustee,  and  not  as  a  propnetor,"  and  "  any  alienation''  4.  g «.]'  " 
 
 "  that  he  shall  make,  without  the  consent  and  subscription    '"*""  ^~' 
 
 t  The  Singer  (called   too   Confessor)  tinuance  of  the  office,  see  Bingh.  2.  22. 
 
 is    ordained  with    these    words:    "See  §  1,  7 — 9,  13,  li.  and  3.  10.  §  3. 
 "  that   what   thou   chauntest   with  thy  *  The    Archdeacon    was    at    first   a 
 
 "  mouth,  thou  believe  with  thine  heart ;  Deacon,  but  afterwards   was  a  Priest, 
 
 "  and  what  thou  believest  with   thine  and  then  took  precedence  of  the  Arch- 
 
 "  heart,  approve  thou  by   thy  deeds."  presbyters,  who  came  to  be  a  kind  of 
 
 Pontif  13!).  Pars  .3.     See  Bingh.  3.  7.  rural'deans.     See  supra,  bk.  1!».  ch.  15. 
 
 §  2,  4.  note  p.  and  Bingh.  2,  19.  §  18.  and  21. 
 
 u  These  widows  were  the  Deaconesses;  §  4 — 8. 
 for  an  account  of  them  and  the  discon- 
 
334 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XX, 
 
 A.  P.   398. 
 
 '  o:in.  35. 
 
 [il)id.  2.  9. 
 
 §  7.  and  19. 
 
 §5.] 
 
 *  can.  34. 
 
 [Ibid.  2.  3. 
 
 §5.] 
 
 ^  can.  33. 
 
 *  can.  24. 
 
 [*  audito- 
 
 rio] 
 
 [^  sacer- 
 
 dote] 
 
 '  can.  84. 
 
 [**  usque 
 
 ad  missatn 
 
 catechu- 
 
 menorum.] 
 
 "  can.  21. 
 
 '  can.  25. 
 '  can.  29. 
 
 =*  can.  30. 
 
 ^  can.  28. 
 =  can.  27. 
 
 XXXIII. 
 
 Continua- 
 tion of  the 
 Canons  of 
 Carthage. 
 [=  Supr. 
 
 19.  22.  f.] 
 '  can.  36. 
 [*  qui  Sa- 
 crarium 
 tenet] 
 
 '  can.  37. 
 [Bingh.  2. 
 
 20.  §  2.  ] 
 
 '  can.  .39. 
 ribid.§21.] 
 "  can.  40. 
 [^  eroget. 
 ib.  §.  7.1 
 
 *  can.  3S. 
 
 *  can.  41. 
 [Bingh.  13. 
 8.  §2.] 
 
 "  can.  44. 
 '  can.  45. 
 [^Bingli.G. 
 4.§  15—18.] 
 
 "  of  the  Clerks,  shall  be  void.''  "  The  seat  of  the  Bishop  > 
 "  shall  be  raised  higher  than  the  rest  in  the  church ;  but  in 
 "  the  house  he  shall  recognise  the  Priests  as  his  colleagues/' 
 and  ''  he  shall  not  suffer  ^  them "  to  stand  while  he  sits, 
 "  wherever  they  may  be."  "  The  Bishops  or  Priests  of 
 "  another  Church^,  shall  every  Avliere  retain  their  rank,  and 
 "  be  invited  to  preach,  and  to  consecrate  the  oblation." 
 "  He   that   shall'*   leave   the   place^,    while   the   Bishop*^   is 
 
 preaching,    shall   be    excommunicated. 
 
 The   Bishop  7 
 
 "  ought  not  to  hinder  any  person,  whether  pagan,  heretic, 
 "  or  Jew,  from  coming  into  the  church  to  hear  the  Word 
 "  of  God,  till  the  dismissal  of  the  Catechumens  ^."  "  The 
 "  Bishop  shall^  not  absent  himself  from  the  Council,  without 
 "  some  weighty  reason ;  and  in  such  case  shall  send  a  deputy." 
 "  The  Council  shall  ^  reconcile  the  Bishops,  if  any  difference 
 "  shall  arise  among  them."  "  The  ^  Council  shall  deter- 
 "  mine  any  accusation  brought  by  a  Bishop  either  against  a 
 "  Clerk,  or  a  layman."  "  If  ecclesiastical  judges  give  sen- 
 "  tence^  in  the  absence  of  the  party,  their  sentence  shall  be 
 "  null,  and  they  shall  give  an  account  to  the  Council."  "An 
 "  unjust  judgment"*  given  by  a  Bishop  shall  be  reviewed  by 
 "the  Council."  "Translations^  arc  prohibited;  unless,  for 
 "  the  good  of  the  Church,  by  the  authority  of  a  Council,  in 
 "  the  case  of  a  Bishop ;  and  in  the  case  of  a  Priest,  or  other 
 "  Clerk,  by  the  authority  of  the  Bishop." 
 
 "  Priests^  who  have  the  government  of  parishes,  shall  obtain 
 "  the  Chrism '^  from  their  respective  Bishops,  before  Easter, 
 "  either  in  person,  or  by  their  Sacristan^."  "  The  Deacon^ 
 "  is  the  Minister  of  the  Priest,  as  well  as  of  the  Bishop." 
 "  He  shall  ^  not  sit  down,  but  by  the  Priest's  order."  "  He 
 "  shall  not  speak-  in  the  assembly  of  the  Priests,  unless  he  is 
 "  asked  a  question."  "  When  the  Priest  is  present  he  shall 
 "  not  distribute^  to  the  people  the  Eucharist  of  the  Body  of 
 "  Christ,  unless  by  his  order  and  in  case  of  necessity*."  "He 
 "  shalP  wear  the  Albe  during  the  Oblation,  or  the  lessons." 
 This  is  the  first  time  that  I  find  any  mention  made  of  habits 
 appointed  for  the  service  of  the  Altar.  "  Clerks^  are  not  to 
 "  suffer  their  hair  or  beards  to  grow  long."  This  was  the 
 custom  of  the  Romans  in  those  times.  "Their  profession'' 
 "  ought  to    appear   from   their  outward   appearance  ^ ;   nor 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  335 
 
 "  should  tlicy  be  cm'ious  in  their  dress  or  shoes."     "  Tliey  a.  n.  .308. 
 
 "  arc  uot'  to  walk  up  and  down  the  streets-,"  nor  "  market  '  can.  47. 
 
 "  places^,  nor  go  to  fairs,  unless  it  be  to  buy,  on  pain  of  [eas  et  lliu 
 
 "  bcinf^  deposed."     "Any  Clcrk^*  that  is  absent  from  vifi^ils,  s'''^!JJ|"L 
 
 "  unless  by  reason  of  sickness,  shall  lose  his  salary."     "All  *  c^n-  -'U 
 
 "  Clerks  that  arc  able  to  work,  shall  learn  trades,  and  earn  b'2,  bs. 
 
 "  their  liviufr,  tliat  is,  sufficient  food  and  raiment,  either  by 
 
 "  trades  or  tillage,  however  skilled  they  may  be  in  the  Word 
 
 "  of  Goi),  Anthout  prejudice  to  their  office."     Such  Clerks*  *  can.  34, 
 
 .         .  55  .5(j  57 
 
 as  are  envious,  informers,  flatterers,  slanderers,  quarrellers,  5h[  (w^gi,* 
 
 sweai'ers,  jesters,  or  loose  in  their  conversation  and  discourse'' ;  'r^Bineh. 
 such  as  sing  at  table,  or  break  the  fasts,  without  necessity,  are  6-  2.  §  10.] 
 condemned.     "  The  Bishop  is  to  reconcile^  the  differences  '  can.  so. 
 between  Clerks,  or  to  give  information  to  the  Council." 
 Ordination  may  not®  be  granted  to  seditious  and  revenge-  *  can.  67. 
 ful  persons,  to  usurers,"  nor  "  to  any  under  penance",  how-  .ind  4.  3. 
 ever  l)lameless  they  may  be  in  other  respects."     "  Such  I  ^'J^  g. 
 Clerks'  as  in  the  midst  of  temptations  continue  diligent  in  I^J^"!''^'  ^'''• 
 their  duty,  are  to  be  advanced  to  a  higher  order ;"  and '  can.  42. 
 those  that  are  negligent-',  shall  be  deposed."     "  Whoever, »  can.  50. 
 Clerk  or  layman,  communicates"*  or  prays  with  an  excom-  *  can.  73. 
 municated  person,   shall  be  excommunicated."     "  Priests 
 shall  gi'ant  penance"*  to  such  as  ask  for  it;"  but  "  such  *  can.  74. 
 penitents*  as  are  careless  and  remiss,  shall  not  be  so  soon »  can.  75. 
 restored."     "  If  a  sick  man  desire  penance^,  and,  before «  can.  7G. 
 the  Priest  comes,  he  lose  his  speech  or  reason,  he  shall  re- 
 ceive penance  on  the  testimony  of  those  Avho  have  he;u*d 
 him.     If  he  is  thought  to  be  at  the  point  of  death,  let  al)- 
 solution  be  given  him  by  laying  on  of  hands,  and  let  the 
 Eucharist  be  put'"  into  his  mouth.     If  he  recovers,  he  shall  ['  infunda- 
 perform  penance  for  as  long  time  as  the  Priest  shall  think 
 fit."      "  Should  sick  penitents   recover^,  they  are   not   to  »  can.  77, 
 consider  themselves  absolved   because  they  have  received  '"' 
 the  viaticum'*,  till  the  imposition  of  hands."     "  Those  who  [»  Siipr.19. 
 having'   duly  observed  the  laws  of  penance  happen  to  die  marfj.^ 
 in  a  jom-ney  or  otherwise,  without  assistance,  sludl  not  be  y,™""  '^' 
 excluded  from  ecclesiastical  bui'ial,  nor  from  having  their 
 memory  commended  in  the  prayers  and  oblations."    "  Peni- 
 tents -  are  oblijred  to  i'enufiection,  even  on  the  days  of*  ^?"-,^?- 
 relaxation,"  as  at  Easter.     "  They  who  are  to  be  bap-  i^-  2.  §  9. 
 
 ^      and  13.  a  S 
 
 3.] 
 
336  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  398.  "  tized ',  shall  give  in  their  names,  and  shall  be  prepared  by 
 '  can.  85.  "  a  long  abstinence  from  wine  and  flesh,  and  frequent  im- 
 '  can.  86.    "  position  of  hands/'     "Neophytes-  shall  refrain  for  some 
 
 "  time  from  banquetings  and  shows,  and  shall  observe  con- 
 3  can.  88.    "  tinonce."     "  He  who  on  a  day  of  solemnity  ^  shall  go  to 
 
 "  public  shows,  instead  of  being  present  at  the  church-service, 
 
 *  can.  89.    "  shall  be  excommunicated;"  and  in  like  manner,  "whoever'* 
 
 "  is  addicted  to  auguries,  enchantments,  and  Jewish  super- 
 
 "  stitions." 
 •can.  91.         "  The^   energumens  or   possessed  shall  be  employed  in 
 4.  §  6.]       "  sweeping  the  pavement  of  the  church ;"  "  they  shall  con- 
 «  can.  92.    "  stantly*'  attend  there,  and  shall  receive  their  daily  subsist- 
 '  can.  43.    "  ence  from  the  hands  of  the  exorcists.^'     "  Care"  shall  be 
 
 "  taken  of  such  Christians  as  suffer  for  the  Cathohc  Faith ; 
 
 "  and  the  Deacons  shall  provide   a  subsistence  for  them.'' 
 
 This  Canon,  together  with  the  forty-second  and  the  fiftieth, 
 »  can.  95.    relate  apparently  to  the  persecution  of  the  Donatists.    "  They^ 
 
 "  who  withhold  from  the  Church  the  oblations  of  the  dead, 
 
 "  or  bring  them  unwillingly,  shall  be  excommunicated,  as 
 can.  93,    "  murdcrcrs  of  the  poor."     "  The  offerings^  of  such  as  are  at 
 
 "  variance,  or  of  these  that  oppress  the  poor,  shall  not  be  re- 
 
 •  can.  83.  "  ccivcd."  "A  special  respect^  shall  be  paid  to  the  aged  and 
 »  can.  98.  "  poor  of  the  Church."  "  A  layman-  shall  not  teach  in  the 
 3  can.  99.    "  presence  of  Clerks,  unless  by  their  order."    "  A  woman ^,  how 
 
 "  great  soever  her  knowledge  and  holiness,  shall  not  teach 
 ^  can.  100.  "men  in  the  congregation;"   nor  "presume"*  to  baptize." 
 
 But  this  to  be  understood  with  an  exception,  in  case  of  ne- 
 '  can.  97.    ccssity.     "A  Bishop''  shall  examine  the  man  who  is  to  have 
 
 "  the  government  of  religious  women ;"  "  they  are  not  under 
 "  can.  102.  "  prctcnce  of  their  subsistence",  to  hve  familiarly  with  the 
 '  can.  46.    "  Clerks'^."     "Widows^  who  are  maintained  by  the  Church, 
 
 "  ought  to  spend  their  whole  time  in  devotion."  "  If  after 
 «  can.  104.  "  devoting  themselves  to  the  Lord^,  they  marry,  or  even  after 
 
 "  suffering  violence,  they  shall  be  excommunicated."     These 
 
 are  the  Canons  of  the  fourth  Council  of  Carthage,  which  are 
 
 highly  esteemed  by  the  ancients,  and  of  which  the  greatest 
 
 part  are  observed  to  this  day. 
 XXXIV.        The  employment  of  labouring  with  our  own  hands,  recom- 
 labour.       mended  to  the  Clergy  in  this  Council,  was  still  more  earnestly 
 
 recommended  to  the  Monks ;  and  we  have  a  treatise  of  St. 
 
 94 
 
BOOK  XX.]  ECX'LESIASTICAL  HISTORY.  337 
 
 Auj;ustiuc,  written  not  lon<;  after,  the  occasion  of  wliidi  lie  .\.  n.  3!M. 
 thus  rehites.     "  \Vhen  niona.steries'   bejran  to  l)e  settk'd  in'  Kotnict, 
 
 2.  21. 
 
 "  Carthago,  some  peopk",  in  obedience  to  tlie  command  of"  ' 
 
 "  tlie  Apostk%  maintained  themselves  by  their  own  l;d)onr; 
 
 "  others   chose  to  live  by  the  ollerings  of  religions  people, 
 
 "  without  working,  pretending  that  by  so  doing  they  observed 
 
 "  more  strictly  the  precept  of  the  (Jospel,  where  it  is  said  : 
 
 "  Behold  the  fowls  of  the  air,  and  the  lilies  of  the  field-.     The  '  st.  Matt. 
 
 "  secular  laity  took  part  in  this  dispute,  so   that   it   began 
 
 "  to  disturb  the  peace  of  the  Church.     AVhereui)on  the  ^'cnc- 
 
 "  rable  Aurelius  bade  me  write  on  this  subject,  which  I  ac- 
 
 "  cordingly  did."     He-'  thoroughly  examines  those  words  of'  St.  Aug. 
 
 St.  Paul-*,  If  any  ivill  7iot  tvork,  neither  let  him  eat.     For  the  ^I„„ach, 
 
 slothful  ]\[onks''*  explained  them  to  mean   spiritual  '^^'orks;  ^^:^.'^^^^^'"^' 
 
 savin"-,  that  thev  instructed,  exhorted,  and  comforted  secular  <>•  i;;.,-»'<'] 
 
 ^  -  A  1  llt'SS. 
 
 people.    St.  Augustine  shews,  that  the  precept  of  the  Apostle  3.  lo. 
 is  to  be  understood  of  bodih'  labour,  but  of  such  labour  as  ,<i^l]  {-^_    ' 
 does  not  engross  the  mind,  nor  divert  it  from  spiritual  things,  £'*g"^,'■  '' 
 and  that  St.  Paul*'  has  as  positively  commanded  the  servants  ""pr-  j>-  ^  ^ 
 of  God  to  labour,  as  he  has  their  brethren  to  supply  then-"  g  ig. 
 necessities.     He  confesses  that  the  Ministers"  of  the  Altar  '  c.  21. 
 have  a  right  to  be  maintained  by  the  people ;  but  the  Monks, 
 against  whom  he  writes,  had  no  such  right.     He  observes^,  "  c  22. 
 that  the  greatest  part  of  these  indolent  ^Nlonks  had,  while 
 they  remained  in  the  world,  led  a  poor  and  laborious  life, 
 being  slaves,  freed  men,  peasants,  and  handicraftsmen  ;  add- 
 ing, however,  that  it  would  be  a  great  sin  not  to  admit  these 
 men  of  mean  condition  to  the  profession  of  a  monastic  life, 
 since  they  often  become  great  saints.     But  he  requires  like- 
 wise, that  they  who  have  been  nch^  should  likewise  labour  o  o.2j.§ 31. 
 according  to  their  strength. 
 
 He  complains'  that  the  glory  of  a  monastic  life  was  ob-  '  c.28.§3ii. 
 scured  by  a  great  number  of  hypocrites  dispersed  in  all  parts, 
 in  the  habit  of  Monks;  who  stroUctl  about  the  provinces, 
 without  being  sent  to,  or  staying  in,  any  place.  "  Some,'* 
 he  says,  "  get  money  by  the  relics  of  Martyrs,  if  indeed  they 
 "  are  not  counterfeits.  Some  make  broad  their  phylacteries 
 "  and  enlarge  the  borders  of  their  garments ;  others  pretend 
 "  they  are  going  to  their  relations  living  in  this  or  that 
 "  country;  all  of  them  beg,  all  exact,  either  the  supplies  of 
 
 z 
 
338 
 
 ECCLESIASTICAL  HISTORY. 
 
 [book  XX. 
 
 A.  D.  398. 
 
 >  c.  31,  &c. 
 
 [^  Supra, 
 bk.  19.  ch. 
 23.] 
 
 ^  can.  44. 
 [vid.  not. 
 Sever. 
 Ein.  Mans, 
 torn.  3.  p. 
 962.  B.] 
 
 XXXV. 
 The  Arbi- 
 trations of 
 the  Bi- 
 shops. 
 *  c.29.§37. 
 
 *  Vid.  in 
 Ps.  118. 
 Serm.  24. 
 §  3.  [torn. 
 4.  p.  1340.] 
 [Bingh.  2. 
 7.  §  1.1 
 «  Possid. 
 c.  19. 
 
 ['  Cod. 
 Justin.  1. 
 
 Tit.  4.] 
 1.  7.  de 
 Episc.  au- 
 dient. 
 
 "  their  gainful  poverty,  or  tlie  reward  of  a  pretended  sanctity; 
 "  and  wlien  their  ill  deeds  are  discovered,  the  title  of  Monks 
 "  Avhieli  they  bear,  serves  only  to  disgrace  so  holy  a  pro- 
 "  fession."  Finally^,  he  censures  their  fondness  for  "vyearing 
 their  hair  long^,  which,  with  the  rest  of  their  conduct, 
 gives  us  reason  to  tliink,  that  these  persons  were  a  sort  of 
 Massalians^.  The  Canon ^  of  the  Council  of  Carthage^  which 
 prohibits  the  Clergy^s  wearing  long  hair,  ma;/  also  refer  to 
 this  particular. 
 
 In  this  treatise'*  St.  Augustine  takes  the  Lord  Jesus  Christ 
 to  witnes.s,  that  for  his  own  choice,  he  would  much  rather  use 
 as  much  bodily  labour  at  certain  hours  every  day,  as  is  enjoined 
 in  well  regulated  monasteries,  and  be  at  liberty  the  rest  of 
 his  time,  to  read,  pray,  and  treat  of  the  Holy  Scripture,  than 
 be  encumbered  with  so  many  secular  affairs,  of  which  he  was 
 obhged  to  take  cognizance.  He  frequently  complains''  of 
 this  weight  of  business,  in  which  charity  engaged  him  in 
 order  to  follow  the  precept  of  the  Apostle,  which  forbids 
 Christians  to  go  to  law  before  pagan  judges ;  and  Possidius*' 
 in  his  life  speaks  of  it  in  this  manner :  ''  At  the  desire  of 
 "  Christians,  or  men  of  any  sect  whatsoever,  he  would  hear 
 "  causes  with  patience  and  attention ;  sometimes  till  tlie 
 ^'  usual  hoiu"  of  eating,  sometimes  the  Avhole  day  fasting, 
 "  observing  their  dispositions,  and  how  far  each  advanced  or 
 "  decreased  in  faith  and  good  works ;  and  when  he  had  op- 
 "  portunity,  he  instructed  them  in  the  law  of  God,  and  gave 
 "  them  advice,  requiring  nothing  of  them,  but  Christian 
 "  obedience.  He  sometimes  wrote  letters,  when  desired,  on 
 "  secular  causes ;  but  he  looked  upon  all  this  as  a  drudgery, 
 "  which  took  him  off  from  his  better  employments."  We 
 find  a  law  of  Honorius,  dated  at  Milan,  the  twenty-seventh 
 of  July,  398,  which  confirms  the  arbitrations  of  tlie  Bishops, 
 in  these  words" :  "  They  who  agree  to  have  their  cause  tried 
 "  before  the  Bishop,  shall  not  be  hindered ;  but  they  shall 
 "  receive  his  judgment  as  that  of  an  arbitrator  chosen  by 
 ''  consent,  and  only  in  civil  matters ;  this  shall  not  be  to  the 
 
 ^  Long  hair  was  always  thought  an 
 indecency  in  men  and  savouring  of  se- 
 cular vanity,  and  therefore  they  polled 
 every  Monk  at  his  admissinn,  to  dis- 
 tinguish him   from   the   seculars ;    but 
 
 they  never  shaved  any,  for  fear  they 
 should  look  too  like  the  Priests  of  Isis 
 [Supr.  19.  ch,  57].  This  then  was  the 
 ancient  tonsure  in  opposition  to  both 
 these  extremes.     Bingh.  7.  3.  §  G. 
 
BOOK  XX.]  ECCLESIASTICAL  III.-^TORY.  339 
 
 "  projiKlicc  of  those,  who  pivfcr  not  to  ai)i)ear  upon  such  n  v.  p.  now. 
 
 "citation'."  -J!  "■"l"'" 
 
 Another  law  publisluMl  the  same  day  in  the  East,  on   the    xxxvi. 
 sixth  of  the  calends  of  August,  in  the  Consulsliii)  of  Ilonorius  .,'^;))i',,t 
 and   Entychianus,   that  is,  on   the   twenty-seventh  of  July,  ||,",'V,K 
 A.  1).  398,  cliecks  the  abuses  arising  from  the  intercession  ii.] 
 of  Clerks  and  Monks',  in  order  to  protect  persons  charged 
 with  debts  or  crimes.     The  terms  of  this  law-  are  as  follows  :  [»Cocl.  Th. 
 "  No  Clerk  or  Monk,  even  of  those  called  Coenobites'',  shall  i.'  k;.'  ' 
 "  be  permitted  to  reclaim,  or  forcibly  to  detain,  a  condemned  I|',!„V,'.'\'. 
 "  criminal."     And  afterwards  :  "  Neitlier  shall  any  Mithhold  'i,'»-;»-  '•<;:] 
 "  or  defend  the  guilty,  when  he  is  being  conveyed,  after  his  /a.»,  Cocl. 
 "  appeal,  to  the  place  of  execution ;  and  if  the  temerity  of 
 "  the  Clerks  or  Plonks  shall  render  it  necessary  to  use  open 
 "  force,  rather  than  to  proceed  judicially,  let  it  be  notified  to 
 "  us,  that   we   may   speedily   inflict    a   severe   punishment. 
 "  Furthermore,  the  Bishops  shall  be  called  to  account,  if  they 
 "  know    that    the    ]Monks    have    been    guilty,    within    their 
 "  diocese,  of  any  irregularities  contrary  to  this  law,  and  have 
 "  neglected  to  correct  them."    As  the  Bishops  sometimes  or- 
 dained those  who  had  been  thus  protected  from  imprisonment 
 for  crimes  or  debts,  the  law  adds :  "  That  they  ought  rather 
 "  to  choose  from   among  the  IMonks,  such  Clerks   as   they 
 "  wanted-*."      It  is  by  the  same  laM'''  ordained,  that  "if  a  [*  Cf.  c.ui. 
 "  slave,  a  debtor,  or  one  charged  with  any  public  commission,  2.]  1.32.  do 
 "  in  sliort,  any  person  under  a  liability  to  give  an  account  of  Jl''J_^y j  t-,, 
 
 "  any  imblic  or  ijrivate  transaction,  take  sanctuary  in  the  J'.  Tit.  45.] 
 »     '  i  1.  ;}.  do  111* 
 
 "  church,  and  is  ordained  Clerk,  or  is  defended  by  the  Clerks  (|ui  ad 
 "  in  any  manner  whatsoever,  so  that  they  do  not,  at  the  first  eonf.  *' 
 "  summons,  restore  him  to  his  former  condition ;  if  he  be  a 
 "  Decurion,  or  in  any  pul)lie  oihcc,  the  judges  shall  sec  that 
 "  he  be  reduced  even  forcibly  to  his  former  condition ;  nor 
 "  shall  he  be  allowed  the  i)rivilege  of  the  law,  which  permitted 
 "  Decurions  to  become  Clerks  on  giving  up  their  patrimonies'^.  [*^ '*'}',l^''-^,|^ 
 "Moreover,  those  Avho   take  charge  of  the   affairs  of  the  i4.n..tem.i 
 "  Church,  and  are  called  fficonomi^  shall  be  obliged,  without  Jj,  •■^^'''.'"i^te 
 
 I'-] 
 
 «  The  Afonks  would  intercede  w-ith  This  grew  into  ahuse  and  tlicy  would 
 
 the  judges  for  criminals  in  special  eases,  come  in  troops — per  dnuiRos-and  by 
 
 and    commonly    with    prcvalency,    the  force  deliver  criminals   after  sentence 
 
 magistracy  expressing  a  particular  re-  was  p.isscd  upon  them.     IJingh.  7.  3, 
 
 vcrence    to    them    on    sucli    occasions.  §21.     Vid.  supr.  bk.  10.  ch.  2J-, 
 
 z  2 
 
340  ECCLESIASTICAL  HISTORY.  [book  xx 
 
 A.  D.  398.  "  delay,  to  make  restitution  of  any  debt,  public  or  private, 
 
 "  for  wliicli  those  persons  stood  bound,  whom  the  Clerks  have 
 
 "  refused  to  produce." 
 
 '  Vid.  It  is  supposed^,  that  all  these  decrees  belong  to  the  same 
 
 [ad  banc    law,  tliougli  divided  under  different  heads  in  the  Theodosian 
 
 ^'^ioc^e^  CJode,  and  this  law  is  attributed  to  Eutropius-,  who  governed 
 
 the  Empire,  in  the  name  of  Arcadius.     It  is  even  said  that 
 
 Eutropius  made  it,   to   gratify  his   private  enmity  against 
 
 »  Soz.  8.  7.  Timasius^,  a  celebrated  general,  whose  condemnation  he  pro- 
 
 [*  A.  D.     cured,  by  which  he  was  banished  to  the  desert  of  Oasis'*, 
 
 '•Qr  1 
 
 where   he   ended  his  life.      Timasius^s   wife,   Pentadia,  had 
 
 taken  sanctuary  in  a  church,  and  Eutropius  procured  this 
 
 law,  which  not  only  forbids  these  sanctuaries  for  the  future, 
 
 but  ordains,  that  they  who  had  already  taken  refuge,  should 
 
 be  forced  out.     This  law  seems  to  have  been  the  occasion  of 
 
 "Conc.tom.  calling  the  Council  of  Carthage^,  held  on  the  27th  of  April, 
 
 [Mans.  iT  399,  where   two  Bishops,   Epigonius    and   Vincentius,   took 
 
 p.  482.  C]   ^pQjj  them  a  deputation  to  the  Emperor,  to  obtain  from  him 
 
 a  law  to  prohibit  the  forcing  from  the  church  those  who  had 
 
 taken  sanctuary  there  for  certain  crimes. 
 
 xxxvii.       Eutropius  himself  was  obliged  to  violate  this  law  within  six 
 
 tropius.  "'  months  after.      His  power  had  risen  to  the  highest  pitch. 
 
 He  had  the  dignity  of  a  Patrician,  and  had  caused  himself 
 
 to  be  declared  Consul  in  the  East,  in  the  year  399,  with 
 
 Theodore  in  the  West ;  though  we  have  no  instance,  either 
 
 before  or  since,  of  an  Eunuch's  being  Consul.     His  riches 
 
 were  immense,  and  daily  increased  by  confiscations,  and  the 
 
 sale  of  all  sorts  of  employments.     Gainas,  a  Goth,  general  of 
 
 the  forces,  could  not  bear  with  him,  and  privately  stirred  up 
 
 "  Soz.  8. 7.  Tribigildus  ^,  a  relation  of  his,  to  ravage  Phrygia,  and  the 
 
 neighbouring  provinces.     The  Emperor  Arcadius,  who  was 
 
 betraj^ed  by  Gainas,  was  obhged,  in  order  to  make  peace  with 
 
 '  Zozim.     Tribigildus,  to  give  up''  Eutropius,  as  the  cause  of  all  the 
 
 17, 18.1  p.   calamities  of  the  Empire.     It  is  even  said,  that  he  had  af- 
 
 793.  fronted  the  Empress  Eudoxia,  so  far  as  to  threaten  to  force 
 
 *  Phiiost.    her  from  the  palace^ ;  and  that  she,  by  going  to  the  Emperor 
 
 in  tears,  had  obhged  him  to  come  to  a  resolution  in  this 
 
 matter. 
 
 In  this  extremity  Eutropius  fled  to  the  church  to  save  his 
 life;  and  St.  Chrysostom  generously  opposed  those  who  at- 
 
 11.  6. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  341 
 
 tcMiiptcd  to  force  liiin  away.     Tic  likewise  took  occasion,  from  a.  D.  .•joa. 
 
 the  great  concourse  of  people  whom  this  sight  had  drawn 
 
 together,  to  discourse  to  them  on  this  subject".     He  first,  by  '  orat.  in 
 
 this  example,  sets  forth  the  vanity  of  human  att'airs,  and  the  i !',',','," ti.  07.' 
 
 uncertaintv  of  an  exalted  state.     ""Where  now,"   he  savs  ,'•  !'T' "*' 
 
 addressing  himself  to  Eutropius,  "  are  your  cup-bearers  V  your  [»">•>•  '^ 
 
 "  attendants  Avho  made  way  for  you-  in  tlie  street.s,  and  who  Bt-ned.] 
 
 "  flattered  vou?     Thev  are  fled,  tliey  have  renounced  vour  L,-°' ^"'t 
 
 "  friendship,  they  seek  their  own  safety  by  your  ruin.     'Wc 
 
 "  do  not  act  thus ;  the  Church'',  to  wliom  you  have  offered  L'  P- 3^^- 
 
 "  violence,  opens  her  bosom  to  receive  you ;  and  the  theatres, 
 
 "  which  you  lia^e  supported  at   so  vast  an  expense,  which 
 
 "  liave  so  often  been  the  cause  of  your  indignation  against 
 
 "  us,  have  betrayed  you.     I  say  not  this  to  insult  over  him 
 
 "  that  is  fallen,  but  to  strengthen  those  that  yet  stand."     lie 
 
 adds  further,  speaking  of  Eutropius  :  "  Yesterday,  when  they 
 
 "  came  from  the  palace  to  force  him  hence,  he  ran  to  the 
 
 "sacred  vessels"*,   pale    as   death,   trembling  all  over,  with  ['_  "wx 
 
 "  chattering  teeth  and  stammering  tongue''."     Then  rccom-  „,T«/Ij!.e/- 
 
 mcnding  him  to  their  compassion,  he  adds'*' :  "  You  w  ill  say,  ]'(',','"^i* 
 
 "  '  He  hath  sluit  the  doors  of  this  sanctuary  by  divers  laws ;'  J<''igi>.  i^- 
 
 "  but  experience  hath  taught   him  what   mischief  he  liath  p  p.  383. 
 
 "  done;  he  himself  is  the  first  that  hath  broken  the  law,  and  [«  ibid. i).] 
 
 "  his  disgrace  is  become  a  Av.arning  to  all.     The  Altar  now 
 
 "  appears  more  terrible,  for  it  holdeth  the  lion  chained ;  like 
 
 "  the  image  of  our  Prince,  treading  under  foot  the  vanquished 
 
 "  and  captive  barbarians."     lie  goes  on :  "  Have  I  soothed 
 
 "  your  passion?     Have  I  assuaged  yoiu*  anger?     Have  I  ex- 
 
 "  tinguished  your  cruelty?     Have  I  raised  your  compassion? 
 
 "  Yes,  your  looks,  these  torrents  of  tears  declare  it.     Come 
 
 "  then,  let  us  throw  ourselves  at  the  feet  of  the  Emperor; 
 
 "  or  rather,  let  us  beseech  the  God  of  mercy,  to  inspire  his 
 
 "  heart  with  pity,  that  he  may  grant  us  the  favour  we  ask  in 
 
 "full.     He  is  already  changed;  as  soon  as  he  heard  that 
 
 "  Eutropius    had    fled    for    refuge    to    this    holy    })lace,    he 
 
 "  harangued  at  length  his  coiu't  and  troops,  who  strove  to 
 
 "  exasj)erate  him  against  the  criminal,  and  were  clamorous 
 
 "  for  his  death.    The  Emperor  shed  tears,  and  made  mention 
 
 "  of  the  Holy  Table,  whither  lie  had  fled  for  safety,  and  thus 
 
 "  did  he  appease  their  rage.     After  this,  what  inerey  can  you 
 
S42  ECCLESLlSTICAl.  HISTORY.  >ooe  xx. 
 
 A.  D.  399.  *'■  deserve,  if  you  retain  touts  ?     How  \dll  tou  approacli  the 
 
 ''  Mvsteiies,  and  say  the  Prayer  in  "which  we  entreat  for- 
 
 "  giveness  even  as  \re  forgive  ?     Let  ns  rather  pray  to  the 
 
 "  God  of  mercy  to  deliver  this  nnh.appy  man  from  death,  and 
 
 "  grant  him  time  to  put  away  his  crimes ;"  St.  Chrysostom 
 
 refers  here  to  Holy  Baptism,  for  Zutropins  was  a  pagan. 
 
 This    disconrse   had   the    desired   effect ;    and    St.   Chry- 
 
 '  De  pro-    sostom  saved  the  life  of  Entropins^,  hnt  not  withont  difficnlty, 
 
 ^^o5p    and  some  hlows.     The  people  came  to  the  chnrch  in  arms, 
 
 V.  3.  c.  3S.  ^j^gr^p   their    swords,   and   bronsrht   the  holv  Bishop  to   the 
 
 p- J2ft."       palace,  where  he  was  charged  with  the  discourse  which  te- 
 
 Serm.  in"    had  made  as  with  a  crime,  and  thieatened  with  death.     He 
 
 ttraLa.  p.    "^25   unmoved,    nor   would   he    deliver   up   Eutropius,    thus 
 
 3.^  i^  P-o^iiiej  ^  ^^  says,  the  invincible  power  of  the  Church, 
 
 »  St  Matt.  Sanaded  upon,  llie  Bock" :  the  Church,  he  adds,  which  con- 
 is.  1*  ,  ■*■ 
 T*  ol^lfi^fa, fii^s mot  in  a Irnikfing,  walls,  and  roofs ;  hut  in  its  morality^ 
 
 fi.woi  khyJi  an^  laws.    These  are  the  securitv  of  those  that  take  sanctuanr 
 
 there;  not  the  strength  of  its  gates  and  buildings,  but  the 
 
 lec'Ereoce  whic^  men  have  for  religion,  and  the  sanctity  of  its 
 
 anaiBtecB.  However,  Eutropius  was  apprehended,  but  through 
 
 Ids  (Mm  £uJt;  £ar  lie  went  without  the  enclosure  of  the 
 
 cbmck.     He  was  cwndemned  to  live  in  esile  in  the  island  of 
 
 all  his  wealth  was  confiscated,  and  he  was  degraded 
 
 his  honoTtre  and  titles;  insomuch  that  his  name  was 
 
 ^^i^    eraffled  oat  of  the  Fagti,  and  Theodore  onlr  was  reckoned 
 
 c-  11-  E«-  GouhdI  £ar  "Aatt  rear,  who  was  a  Christian,  a  man  of  worth 
 
 trad  1.  2.  * 
 
 *  Oaud.  de  and  'ksaTBOBQ,  and  eaHoneaded  by  St.  Augustine^  and  Clau- 
 Theud.  diaa^  Iht  Poet.  The  eondemxmtkm  of  Eutropius  is  dated 
 IPoem.  36.  ^^  jg^  ^  ^^  cakads  of  FebrnaxT^  at  Constantinople,  in  the 
 '  Cod.  Th.  Cos^ldi^  of  Tfaeodoras ;  that  is,  on  the  seventeenth  of 
 iT.deFoenl  January,  399^.  But  lAurofo^  Gamas,  who  could  not  eaSer 
 Ic.  iTL^p.  him  to  live,  he  him  messt  fiom  Cyjams  to  Chaleed«i*;  where 
 1^  iL^  ^  ^*^*  ^*Hn  tried,  and  beheaded. 
 
 xxxvTiL  Tkease  were  aome  Hat  eeasaxed  St.  Chrysastam'si  di>course 
 Bt^^^  iMfOB.  EMlTopius;  on  i&e  fgeiesux^,  that  he  had  insulted 
 cka^**^    ^™'*  ™  ^  ealamitr;  but  the  true  cause  of  that  reproach 
 
 *  So^  6.  a.  iras  i^  didike  vkicb  ^bey  kad  ecsieeived  a^amst  the  hcAj 
 
 ^sbop.  He  Ind  not  goren^d  tiie  C^nrdli  of  Constantinople 
 a  £bI1  jcar,  befiace  his  ardent  seal  had  procured  him  many 
 hoSk  at  eonrt  and  among  hi«  Clergy.     He  chiefly 
 
ECCIXSL\SnCAL  HiiTOiY.  343 
 
 if  ridi:  tad  to  r 
 
 oT  tkes^ 
 
 of 
 
 tUs  aodeof  Ue  v:h  wisse 
 
 pare  miaw       '  TWese  hst,"  awrs  L 
 
 inrite  tltoae  tint  are  vil&i^  to  be  c 
 ''  are  QuiskiKBSy  wk»  teaft  cv^  tike  » 
 
 We  btve  two  fiMovses*  of  Us  1^ 
 
 seen  to  bdoa^  to  tUs  taae.    La  tike  first  he  niT»2di;«  atr 
 
 other,  against  tke  Wr^ns  wko  were  tL 
 soppoees  w^at  tker  ilBiwinl ;  Aat  tker 
 coRespttadoace  oetwccn  ueaa ;  stn  ac 
 as  gtriagr  oceaaao^  ef  aqadbJ^  ahiiJk  co 
 to  be  ne^leetedy  wkem  tkere  sre  •ooit   . 
 wkem  tke  thin^  whicb  ^res  the 
 and  good  m  kae&L     He  cosllMte>> 
 shaaaefal  ■^^■■'•t  aad  Ata i  Ae  cv: 
 le  coirtiB«al  daa^er  of  &ffia^  iirto  wkaK  »  cnaHaai.  the 
 
 were  tkne  aolidi^  elw,  tke  im  ^  fe«i  of  aeein^ 
 
 aad  talkm^  with  each  other.  re  fikeir  to 
 
 exbt  between  persoae  ni  dider 
 dressed  to  the  Tir^iasy  he  ofcscr^ 
 
 ^poeed.  vad  iiNSts  that  all  tihe  evfl  fneeed- 
 uttagwijB^  Aaatitr  to  caaoHt  mi  ahetaoMair 
 and  Mit  abo  ia  TWimriag  the  omaai> 
 
.  344  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  399.  and  other  things  of  this  world.    By  these  discourses,  St.  Chry- 
 
 *  Pall.  Vit.  sostom  droAv'  upon  him  the  ill-will  of  such  of  the  Clergy  as 
 I's.  E.]       had  habituated   themselves   to  this  abuse.     He  afterwards 
 
 attacked  their  avarice ;  then  their  manner  of  life,  admonish- 
 
 *  p.  46.  ing;  them  to  be  content  with  their  salaries^,  and  not  to  run 
 [19.  A.]  ° 
 
 about  to  rich  men's  tables,  and  become  flatterers  and  parasites. 
 
 3  Horn.  15.  He  would  have  the  Priests*^  plentifully  supplied  with  all  things 
 adv.  18.*  necessary,  lest  their  labour  should  sink  their  spirits,  and  the 
 p  Q™5  b'-|  trifling  cares  of  the  world  should  take  them  ofi"  from  their 
 ^  Horn.  21.  spiritual  emploj^ments,  but  he  wished**  to  have  them  contented 
 7  [torn  10  with  food  and  raiment,  and  not  be  solicitous  about  worldly 
 I'-^^^o-^    'riches. 
 
 xxxix.  He  afterwards^  examined  the  accounts^  of  the  CEconomus 
 sostom's  or  steward'',  and  retrenched  the  unnecessary  expenses  of  the 
 }!oOT.°  ^^^  Church.     He  found   no  small  profusion  in  the  private  ex- 
 
 *  Pall.  p.  penditure  of  the  Bishop,  and  applied  what  was  superfluous  to 
 L"  jSpe/Sia]  the  hospital  for  the  sick^.  As  the  necessities  of  the  poor 
 6  note'^f  l'  increased,  he  built  several  hospitals,  the  superintendency  of 
 [«  poaoKu-  which  he  committed  to  two  pious  Priests ;  and  placed  there, 
 '"^'"  for   the    service  of  the  sick,   physicians,  cooks,  and   other 
 
 officers,  chosen  from  such  as  Avere  unmarried.  He  recom- 
 s  Horn.  45.  mends^  to  the  faithful  of  Constantinople  to  have,  every  one,  a 
 Mor.  [torn,  domestic  hospital,  that  is,  in  each  house,  a  small  chamber  for 
 B  %.f^'     ^^6  poor.     He  proceeded  fm-ther,  and  proposed  to  them  to 
 
 imitate  the  first  Christians  of  Jerusalem,  and  put  their  wealth 
 ['  Horn.  11.  into  a  common  stock.     "  How  much  money,''  says'  he,  "  do 
 
 ibid.  p.  93.  .  .  .  J  ^  j  } 
 
 C]  "  you  think  might  be  raised,  if  all  the  faithful  would  sell  their 
 
 [2  xtrpwv    "  possessions  ?    It  might  amount  to  a  million  pounds-  of  gold, 
 
 xpvawu\      ic  ^^  rather  to  two  or  three  millions ;  for  there  are  in  this  city 
 
 "  at  least  a  hundred  thousand  Christians,  the  rest  are  Jews 
 
 "  and  pagans ;  and  I  do  not  think  that  there  are  above  fifty 
 
 "  thousand  poor.     How  easy  would  it  be  to  maintain  them  ! 
 
 "  and  the  expense  would  be  still  less,  were  they  obliged  to 
 
 "  live  in  common.     Even  those  who  are  not  Christians,  will 
 
 P  R]         "  contribute^.    And  who  would  continue  a  pagan**  after  this? 
 
 •    J  a  J  ^Iq  y^Q^  think  there  would  be  one  remaining ;  they  would 
 
 "  be  all  brought  over.     If  we  proceed,  I  hope,  by  God's 
 
 "  blessing,  that  this  will  be  the  case ;  only  trust  me,  and  let 
 
 *  Pall.  p.     "  us  do  things  in  order."    He  afterwards  sent  for'^  the  widows, 
 
 47.  [19  C  1  • 
 
 to  discover  whether  any  were  not  discreet  in  their  conduct ; 
 
nooK  XX.]  ECCLESIASTICAI.  HISTOID'.  345 
 
 ;uul  fiiuliiig  sonic  not  free  from  the  love  of  evil  pleasures,  lie  A.  D.  399. 
 
 adnioiiislied  tlieni   to  j^ivc  tlieinselves  to  fastinj^;   to  abstain 
 
 IVom  the  bath,  and  from  excess  in  appai'cl,  or  else  1o  marrv 
 
 speedily,   that   they   mi^'ht    not   be    a   re|)roaeh    to    i-eli^Mon. 
 
 "  For,"  says'  he,  "being  freed  from  the  care  of  a  husband,  '  il<.m.  15. 
 
 "  and  unrestrained  by  that  of  Gon,  they  become  idle,  tatlers,  /{.[to'm.n.' 
 
 "  and  busy  bodies."  *  !'•  '^•^■»-  E-]' 
 
 lie   exhorted  the  people-   to  be  constant   at  the  church       \L. 
 serWce  of  the  night^,  that  is,  the  men  mIio  liad  not  leisure  stmctions 
 in  the  day-time ;  for  as  to  women,  he  would  have  them  stay  lleoX 
 at  home,  and  only  come  to  church  in  the  day-time.     "  It  is*  i*aii.p.47. 
 "  necessary,"  says"*  he,  "  to  remember  God  at  all  times;  but  [3^0?$ 
 "  especially  when  the  mind  is  at  rest,  that  is,  in  the  niglit-  vvKTfp'wats 
 "season;  for  by  day  we  are  interrupted  by  other  affairs."'  n,.m.  i;j. 
 And   in    another   place  •^:    "It   was    not   intended    that   we '|'i4,i;|.']{j„r_ 
 "  should  spend  the  whole  night  in  sleep  and  inactivity.    This  '-,'°p\',^" 
 "appears  by  the  practice  of  handicraftsmen,  drivers",  and  '  Hom.  2fi. 
 "  merchants;  so  also  by  those  of  the  Cluu'ch,  who  rise  at  [p. 212. i).] 
 "  midnight.     Do  you  rise  likewise,  and  behold  the  beautiful  \a^^i       ' 
 "  order  of  the  stars,  that   profound  silence,  that   universal 
 "  repose.     The  soul  is  then  more  pure,  more  free,  and  more 
 "elevated;  darkness  and  silence  excite  compunction";  and  [' K«T«i- 
 "  all  men  being  stretched  upon  their  beds,  as  in  their  graves, 
 "  represent  the  end  of  the  world*^.     I  speak  both  to  men  .and  ['  P-  213.] 
 "  women;  bend  your  knees,  sigh  and  pray;  if  you  have  chil- 
 "  dren,  wake  them  also ;  and  let  your  house  be  like  a  church 
 "  in  the  night-season.     If  they  have  not  strength  to  bear 
 "  Avatching,  let  them  say  a  prayer  or  two,  in  order  to  accustom 
 "  them  to  rise,  and  then  lie  down  again"'."   These  cxhoi'tations  [*  ibid.D.] 
 gave  oftence  to  the  slothful'  among  the  Clerks,  who  were  wont  ['  Pali,  p, 
 
 .  .  19   1)  1 
 
 to  spend  the  whole  night  in  sleep. 
 
 St.  John  Chrysostom  laboured  also  to  abate  the  pride  of  the 
 rich-,  and  to  teach  them  humilitv  and  moderation.    ''  What '  I'a"-  p- 
 
 .,.,,"  ,  47.  [ibid.] 
 
 "  reason  have  you,     saul-'  he,  "to  set  so  great  a  value  on  youi*- '  \Um.  71. 
 "  selves,  and  to  think  vou  do  us  a  favour,  when  vou  come  to  IJ""^"' 
 "  this  place,  to  hear  what  conduces  to  your  salv.ntion  ?     Is  it  \aaiv. 
 "  your  wealth  ?    Your  robes  of  silk  ?    Know  ye  not,  that  they  altar.  Act* 
 "  arc  spun  by  worms,  and  wrought  by  the  hands  of  bar-  j,'"723"sav', 
 "  barians?  that  they  are  worn  by  abandoned  women,  robbers, 
 "  the  s.acrilcgious,  and  by  others  of  character  most  infamous? 
 
345  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  3fi9.  ''  Descend  from  tliis  haughtiness ;  reflect  upon  the  vileness  of 
 "  your  nature ;  m  liat  are  ye  but  earthy  dust,  ashes,  and  vapour  ? 
 "  You  have,  indeed,  many  men  under  your  command,  but 
 "  yourselves  are  slaves  to  your  own  passions.     You  resemble 
 "  the  man  who  suffers  himself  to  be  beaten  by  his  servants 
 "  at  home,  and  boasts  of  his  power  abroad." 
 '  Pall.  p.         His  exhortations  had  so  good  an  effect^,  that  the  whole  city 
 of  Constantinople   daily  made   a  visible  progress  in  piety. 
 Even  those  who  had  been  passionately  fond  of  the  horse- 
 race, and  the  other  public  shows,  forsook  the  circus  and  the 
 theatre,  and  came  in  crowds  to  the  church.     We  find  also 
 very  powerful  discourses  delivered  at  Constantinople  against 
 2  A.  torn. 5.  these  abuses^.     It  was  in  this  city  that  he  expounded,  among 
 intiateiii    others,  the  Epistles  to  the  Ephesians,  to  the  Colossians,  and 
 rtoiTi'^/'^  to  the  Hebrews,  and  the  Acts  of  the  Apostles.     He  preached^ 
 p.  7«o.]      three  times  a-week  :  and  sometimes  seven  days  successively. 
 
 Horn.  24.  '  ,  J  J 
 
 42.  Mor.  in  The  crowd  was  so  great"*  at  his  sermons,  that,  to  place  himself 
 
 199,  323.]    Avhere  he  might  be  heard,  he  was  obliged  to  quit  his  usual 
 
 in^cfa  ^^'  station,  and  sit  in  the  middle  of  the  church,  in  the  reader's 
 
 Rior.  [p.      desk  ^,     Some  came  to  hear  him  out  of  curiosity  :  but  many 
 33.5.  D.]  .  ''  ' 
 
 *  Soz.  8.  5.  became  converts,  as  well  pagans  as  heretics. 
 
 [5  Ibid.]  A  certain  person"''  of  the  sect  of  the  Macedonians,  being 
 converted  b}^  his  instructions,  wished  also  to  persuade  his  wife 
 to  be  reconciled  to  the  Catholic  Church.  A  long  time  he 
 pressed  her  without  effect,  being  withheld  by  custom,  and  the 
 conversation  of  other  women.  At  last,  when  he  threatened 
 separation,  she  promised  to  comply,  and  came  to  church.    ["At 
 
 [«  Bingh.  the  time,"  says  Sozomen,  "of  the  Mysteries,  (the  initiated*' 
 "  understand  me"),]  she  took  the  Eucharist,  and  held  down 
 her  head,  as  if  to  pray ;  and  then  substituted  for  the  Eucharist 
 a  piece  of  bread,  which  one  of  her  maids,  who  was  in  the  secret, 
 gave  her.  As  soon  as  she  conveyed  the  bread  to  her  mouth,  she 
 felt  that  it  had  become  a  stone  between  her  teeth.  Terrified 
 at  the  miracle,  she  ran  to  the  Bishop,  confessed  the  whole 
 matter,  and  shewed  him  the  stone,  which  was  of  an  extra- 
 ordinary colour  and  substance,  and  shewed  plainly  the  im- 
 pression of  her  teeth.     She  asked  forgiveness  with  tears,  and 
 
 *  IttI  tov  Prj/jLaTOS  twv  afayvuiaTcov.  cli.  37-  marg.  See  Vales.  Not.),  from 
 See  Socr.  6.  5.  tVi  tov  &(x^a>vos.  Brifxa  which  it  was  more  usual  to  preach, 
 is  generally  used  of  the  altar-steps  (supr.       Bin[:;h.  8.  3.  §  4. 
 
 1.  4.  §2.] 
 
 \ 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  347 
 
 lived  after  tliat  time  in  jierfeet  liannony  witli  her  lnisl)an(L  A.  D.  .199. 
 
 The  miraculous  stone  was  laid  up  in  tlie  treasury  of  the 
 Chureh  of  Constantinople,  and  was  to  be  seen  there  in  the 
 time  of  Sozomcn,  who  relates  this  story. 
 
 St.  John  Chrysostoni  did  not  confine  his  anxious  care  to      XLI. 
 his  own  Church  of  Constantinople,  but  extended  '   it  to  all  ci'rysos-^'* 
 the  rest.     He  reformed  the  Churches  of  the  six  provinces  of ''.'I"  ^'^'^ 
 
 1  other 
 
 Thrace,   the    eleven    provinces   of  Asia,   and    the    eleven   of  C'hurthes. 
 Pontus ;  in  all  twenty-eight  '\     From  the  beginniuf;  of  his    ^^^'  ^'  ^' 
 Episcopate,  he  endeavoured  to  reconcile  the  Bishops  of  the 
 ]']ast,  Avith  those  of  Egypt  and  the  AVest,  from  which  they  had 
 been  divided  on  account  of  Paulinus.     lie  entreated  Theo- 
 ])hilus  of  Alexandria  to  lend  his  assistance  for  this  purpose, 
 and  to  reconcile  the  Pope  and  Bishop  Flavian,  the  latter  of 
 A\  hom  he  always  regarded  as  his  master  and  spiritual  fatlu  r. 
 Theophilus  consenting  to  this,  Acacius,  Bishop  of  Berrhoca,  and 
 the  Priest  Isidore  of  Alexandria,  were  chosen  to  go  to  Rome. 
 Having  finished  their  negotiation  with  success,  they  came 
 back  to  Egypt,  whence  Acacius  returned  to  Syria,  bringing 
 Flavian  and  his  adherents  letters  of  pacification  -  from  the  [Ulpriva'ta] 
 Bishops   of  Egypt   and   the   West.      Thus   was  communion 
 established  between  these  Churches. 
 
 St.  Chrysostom  applied  himself  likewise  to  the  conversion 
 of  the  Scythians''.     He  found  some  at  Constantinople,  Avho  '  xheod.  5. 
 were  Arians ;  and  in  order  to  reclaim  them,  he  appointed  for  ■^'*" 
 them  Priests,  Deacons,  and  Headers,  to  officiate  in  their  own 
 tongue.     He  assigned  them  a  particular  church,  to  which  he 
 sometimes  went  himself,  and  discoursed  to  them  by  an  inter- 
 preter.    Thus  many  were  converted.     Hearing"'  that  some  of «  c.  .31. 
 those   Scythians  called   Nomades,   that  is,   herdsmen''   who  [» s.Chrjs. 
 wandered    from    [)lace    to    place,    liad    encamped    near   the  inTadCor. 
 Danube,  and  desired  to  be  instructed  in  religion,  he  sought  *""'" -"\  -1 
 out  some  apostolical  men,  whom  he  sent  to  them,  and  who 
 laboiu'cd  with  great  success.     Knowing  that  there  were  cer- 
 tain Marcionitcs   witliin    the   territory  of  Cyrus,   he   wrote 
 to  the  Bishop,  exhorting  him  to  rid  tlie  countiy  of  them  ; 
 
 *•  The  dioceses  of  Asia  were  under  archatcs  to  the  Patriarch  of  Constaii- 
 
 the  Exarch  of  Ephesus;  those  of  Pon-  tiiiople  before  the  Council  of  Chalce- 
 
 tus,  under  the  Kxarc-li  of  Cappadocia.  don.    Sec  supra,  hk.  IS.  ch.  7.  note  y. 
 
 Custom  had  subjected  these  two  Ex-  Cf.  Hingh.  2.  17.  §  10,  l.'i. 
 
348  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  sm.  and  offering  liim  the  assistance  of  the  imperial  laws.     He 
 
 supported  with  his  interest  the  Deacon  Mark,  who  had  been 
 
 '  Vit.  s,      sent  by  St.  Porphyrins*,  Bishop  of  Gaza,  to  obtain  the  Em- 
 
 Sur.28Feb.  pcror's  protection  against  the  pagans ;  and  he  procured  the 
 
 p  'io9i  1     demolition  of  the  temples  in  Phoenicia.     For  this  work  he 
 
 "  Theod.  6.  deputed^  certain  zealous  Monks,  whom  he  collected  and  sent, 
 
 authorized  by  rescripts  of  the  Emperor,  from  whom,  however, 
 
 they  did  not  demand  any  thing  to  defray  the  expenses  of 
 
 their  mission ;   being  abundantly  supplied  by  the  piety  of 
 
 certain  wealthy  and  religious  Avomen. 
 
 XLII.  We  have,  in  fact,  a  law^  of  Arcadius,  of  the  third  of  the 
 
 against        i<^es  of  July,  in  the  Consulship  of  Theodorus,  that  is,  of  the 
 
 '^'^clT^'h   ^^^^  °^  '^^^^^^  ^•-^-  ^^^'  requiring  the   demolition  of  the 
 [16.  Tit.      temples  in  the  country,  but  without  noise  and  tumult,  and  as 
 pagan.' et^  it  is  directed  to  Eutychianus,  Prsetorian  Prasfect  of  the  East, 
 ibi  Gothofr.  j|.   ^g   ^[^\^   reason   supposed,   that   it   relates   to  Phoenicia. 
 *  Cod.  Th.  Another  law'*  of  the  same  year,  dated  the  second  of  October, 
 2.  de  Mai    forbids  the  indecent  sights  and  sports,  called'^  Majuma,  which 
 Goth  f-      "^i^ei'e  chiefly  in  use  in  the  same  country.     Honorius,  too,  or 
 [5  from  the  rather  Stilicho  in  his  name,  enacted  some  laws  against  the 
 juma]         pagans.    There  are  three  dated  in  this  year ;  one^  on  the  29th 
 [16.  Tit.      of  January,  directed  to  the  governors  of  Spain,  and  of  the  five 
 10.]  15.  de  provinces  of  Gaul ;   which,  while  it  prohibits  sacrifices,  for- 
 bids also  the  removal  of  the  ornaments  from  public  works, 
 that  is,  the  statues  in  the  baths,  streets,  public  squares,  and 
 '  Ibid.  18.  the  like.     The  second'^  law  of  Honorius  is  of  the  twentieth  of 
 August,  which,  Avliile  it  still  confirms  the  prohibition  of  sacri- 
 fices, and  other  pagan  superstitions,  permits  assemblies,  shows, 
 and  solemn  festivals.     It  is  addressed  to   the  Proconsul  of 
 Africa,  as  is  also  the  third,  dated  much  about  the  same  time, 
 which  forbids  the  demolition  of  temples,  but  enforces  the 
 prohibition  of  sacrifices,  and  commands  the  removal  of  idols. 
 Probably  it  was  published  on  account  of  what  happened  at 
 Carthage  on  the  nineteenth  of  March  in  the  same  year ;  when 
 »  S.  Aug.    the  Counts  Gaudentius  and  Jovius  destroyed^  the  temples 
 18.  cap!  iiit.  of  ^^^^  false  gods,  and  broke  down  the  idols,  thus  proving 
 P^"537 1"      ^^^^  falsehood  of  a  pretended  heathen  oracle,  that  the  Christian 
 religion  should  not  last  above  365  years.    For  reckoning  only 
 from  the  preaching  of  the  Gospel,  the  365  years  were  com- 
 plete in  A.D.  398,  according  to  St.  Augustine's  computation. 
 
BOOK  XX.]  ECCLESIASTICAL  lllSTOin".  :U0 
 
 wlio  observes,  tliat  many  \verc  converted,  wlieii  lliey  ix'reeived  A.  D.  .'{fto. 
 the  falsehood  of  their  oracle. 
 
 The  most  famoTis  temple  at  Carthaj^e,  was  that  of  the  ^^od- 
 dess  Ccclestis,  supposed  to  he  the  same  with  Cyhele'.     It  was  '  Dc  pro- 
 not  destroyed  at  this  time,  hut  having  been  shut  up  for  many  ,■.  ;j8.  .ip. 
 years,   was   overgrown   with   grass    and  brambles ;    and    the  |',^',',^|'\, 
 pagans  reported,  that  it  was  guarded  by  dragons  and  asps,  i'-  '^"-l 
 The  Christians  desired  that  it  might  be  turned  into  a  church, 
 to  which  Aurelius  the  Bishop  consented,  and  placed  there  his 
 Episcopal  chair-.     This  was  done  at  the  solenniity  of  Easter.  ["  UinKh. 
 The  temple  was  opened  and  cleansed  without  any  accident,  supr.^iik. 
 and  these  words  were  found  engraved  on  the  front :  Dedicated  ,',ytJ l!-!""' 
 bi/  Aurelius,  the  Poitijf.     This  was  some  pagan  Pontitt',  but 
 the  coincidence  in  the  name,  seemed  to  the  people  to  l)e  a 
 presage  of  the  truth.     The  pagans  gave  out  an  oracle  of  the 
 goddess    Coclestis,   which    promised   the   restoration   of   her 
 Avorship  in  that  temple;  hut,  on  the  contrary,  it  was  ruined 
 about  twenty  years  after,  and  made  a  burying-place.     About 
 the  same  time  sixty  Christians  suffered  martyrdom,  for  having 
 pulled  down  and  broken  in  pieces  an  idol  of  Hercules,  ])eing 
 massacred  by  the  pagans  of  the  colony  of  Suti'ecta.     This  wc 
 learn  from  a  letter  which  St.  Augustine  wrotc^  to  the  Elders  ^  Ep.  so. 
 of  that   colony,  rei)roaching  them  with  their  cruelty,   and  r,;,,"^,'  i. 
 contempt  of  the  laws.     The  Church  commemorates  these  i'"  ^'^'^ 
 Martyrs  on  the  30th  of  August. 
 
 We  have  a  Council  of  Africa"*,  the  date  of  which,  most  to  be     xi.iir. 
 depended  on,  is  the  i38th  year  of  the  Spanish  a^ra,  on  the  ci'i\!fV';ii'-" 
 sixth  of  the  calends  of  June,  that  is,  on  the  twenty-seventh  of  "'''k*^- 
 May,  A.  D.  400''.     Aurelius  presided,  and  with  him  sixty- tom.  2. 
 two*"  Bishops  subscribed  the  Canons,  which  were  fifteen  in  i'j^ia~|,s'':5 
 number,  and  of  mIhcIi  the  last  ordained',  that  the  Emi)eror  i'-  J**!'] 
 
 '  .  .  .  Scliolstr. 
 
 should  be  addressed,  to  abolish  the  remains  of  idolatry,  even  Diss..j.  c.9. 
 
 in  the  groves  and  trees.      The  citation  of  Clerks'^  to  give  soo  r. Art 
 
 e^ndence  in  courts  of  justice,  is  proliibited.     It  was  said'',  that  Ii^sdaie^' 
 
 a  Clerk,  of  what  rank  soever,  condemned  by  the  sentence  of  l."};'''?''^ 
 
 tlie  Bisliops,  ought  not  to  l)e  defended,  either  by  the  Cluuvh  unfy-twp.] 
 
 which  he  had  governed,  or  by  any  other  person  whatever ;«  can!  i. 
 
 i.  c.  as  it  is  elscAvhere'  explained,  the  Council  proposed  that  2  §Tl^' 
 
 the  Eniijcrors  should  be  applied  to  to  make  tliis  law.     Accord-  '  '"'"■  "-• 
 .         ,  .  Diiiii. 
 
 inglv  we  find-  a  hiw  made  bv  llonorius,  dated  the  fom-th  of  ^-xi^^  §02. 
 
 *  '  [p.  162.] 
 
 •  Cod.  Th.  [16.  Tit.  2.]  1.  35.  de  Episrop. 
 
350  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  P.  400.  Feljriiarv,  in  tlie  same  year  400,  which  confirms  the  deposition 
 of  Bisliops  by  Councils,  enjoining  the  deposed  Bishop  not  to 
 remain  within  a  hundred  miles  of  the  city  which  he  had 
 governed;  and  forbidding  any  person  whatsoever,  to  solicit 
 the  Emperor  for  his  restoration. 
 '  can.  4.  The  Council  forbids'  Bishops  to  alienate  the  estates  of  the 
 
 6.  §  7.]  Church,  without  the  authority  of  the  Primate  of  the  province 
 and  the  Council ;  or  to  reside  in  any  part  of  the  diocese,  but  in 
 
 *  can.  5.     the  cathedral  church-.     The  Intercessor'^,  that  is,  the  person 
 
 §  7.] '   *    '  Avho  takes  care  of  a  church  dui'ing  a  vacancy,  otherwise  called 
 
 2  i5"aiKi   ^^^^  Visitor,  was  required  to  procure   a  Bishop  within  the 
 
 2.  11.  §  1.   year:   otherwise,   after  the   expiration   of  the  year,  another 
 
 16.  §  20.  4.  *^^        '  '  .  ^  J        •> 
 
 2.  §  7.  14.]  Intercessor  shall  be  put  in  his  i^lace  ^.     All  Bishops  were  ob- 
 
 *  can!  10.    hged'^  to  be  present  at  the  Council,  or  in  case  of  a  just  excuse, 
 
 to  send  it  in  writing;  and  it  was  decreed  that  the  Primate 
 of  each  province,  should  distribute  his  Bishops  into  two  or 
 three  bodies,  that  they  might  attend  the  Council  by  turns,  for 
 there  were   a  great  number  of  Bisliops  in   each  province. 
 
 °  can.  11.  None**  were  to  lay  violent  hands  on  Priests  or  Deacons  who 
 had  been  guilty  of  any  crime,  to  put  them  under  penance, 
 as  though  they  were  laymen.     This  was  an  abuse  practised 
 
 '  Optat.      by  the  Donatists''.     An  excommunicated  Clerk  ^  shall  not 
 
 [p.  28.]       ^^  heard  in  his  own  justification,  after  the  year  is  expired. 
 
 !  ^^"-  Vi-    The  Bishop  ^  who  shall  have  ordained  as  Clerk  or  as  Su- 
 
 *  can.  13.  ^    _ 
 
 perior   of    his    monastery    a    Monk   belonging    to    another 
 
 Bishop,   shall  be   reduced   to   the   communion   of  his    own 
 
 church;   and  such   Monk   shall  be   neither  Clerk    nor   Su- 
 
 '  Ep.  60.     perior.     St.  Augustine '  mentions  this  Canon  in  two  of  his 
 
 Aur'ei.  Ep.  letters,  where  he  says,  that  the  deserters  of  monasteries  ought 
 
 64.  ai.  2.3a.  j^q^  ^q  j^g  ordained  Clerks,  but  the  fittest  persons  among  the 
 ad  Quin-  '  i  & 
 
 lian.  Monks. 
 
 2  can.  6.  It  was  decreed^  that  those  children  of  Avliose  baptism  there 
 
 6.  §  3.]  '  were  no  certain  proofs,  should  be  baptized  without  scruple ; 
 '  can.  14.    and  that  altars-^,  dedicated  to  the  memory  of  Martyrs,  vi  itliout 
 
 good  grounds,  or  upon  pretended  revelations,  should  be  re- 
 L'formatse]  moved.'  Easter-day  was  to  be  announced  by  letters  in  form^. 
 *can.3.  The  law^  relating  to  continence  is  confirmed  in  respect  to 
 [^  See  Bishops,  Pricsts,  and  Deacons.  These  are  the  regulations"  of 
 §  2.  J     "    ■  this  Council,  which  is  reckoned  the  fifth  of  Carthage,  and  the 
 
 third  uudcr  Aurelius. 
 
BOOK  XX.]  ECCLESIASTICAL  illSTORV.  :):,] 
 
 St.  Aii^-ustinc'  still  cuiitiiiucil  his  labours  Tor  the  Church,  A.  D.  400. 
 and  a])()ut  the  sauic  year  100  conijjosud  a  ^reat   nuiiiber  of     XLIV. 
 books;    auionj;   the   ri'st    a   small   treuti.sc   on    th(;    Helicf  of  st 'a'i'n' ° 
 Thin-rs  luvisiblc-,  which  seems  to  liave  l)een  a  sermon,  and  >-'"'""^'- 
 
 ,         v.  •  •  1    •      ,  •      ,,  ,  '  HofracJ.2. 
 
 thcretore  is  not  mentioned  lu  las  lietractatKnis;  but  he  sent  c  4. 
 
 it  lon<j;  after-'*  to  Count  Darius^,  as  one  of  his  works.      He  Lmm  o'l/^ 
 
 there  opposes  the  heathens,  who  derided  the  Christian  reli- """/,":, 
 
 '■  '■  _  tiir]  Inm.b. 
 
 erion,  because  it  required  the  belief  of  thiny-s  invisible.     lie  I'-  '•'• 
 at   first   jiroves    that   \vc   cannot,   without   overthrowing  tlie  ^  Kp. '2;n. 
 foundations   of  civil   society,   forbear    givinj^  our   assent   to  loni!  2 
 thinj:;s,  which  neither  our  bodily  eyes  e.\ternally"\  nor  those  of  l-'i  *^f\ 
 our  thought  internally,  can  discern*"'.     He  afterwards  shews  ["  §  2.] 
 that  our  faith  is  grounded  on  sensible  proofs';  viz.  the  pro-  ['  §  ft.] 
 phecies,  which  we   read  and  Ave  see  fulfilled,  esj)ecially  the 
 calling  of  the  Gentiles,  and  the  establishment  of  the  Churcli 
 throughout  the  world,  which  was  tlie  more  apparent  at  that 
 time,  as  it  had  more  recently  happened.     The  things  before 
 our  eyes  incline  us  to  believe  the  things  past  and  the  pro- 
 mises oi'  the  future,  contained  in  the  same  books  ^,     These  ["§  ^-l 
 books  are  in  the  hands  of  the  Jews,  our  enemies,  a  people 
 preserved  on  purpose  to  be  our  evidence".    And  thougli  there  [•'  §  9-] 
 were  no  prophecies,  the  mere  conversion  of  the  world',  (which  ['  ^'-  ~- 
 has  forsaken  its  former  sui)erstitioiis  to  adore  a  crucified  ^^Fan, 
 preached  by  illit(^rate  persons,  whose  successors  had  no  de- 
 fence but  their  sufferings),  is  of  itself  a  sufficient  demonstra- 
 tion that  (Miristianity  is  the  Avork  of  God. 
 
 St.  Augustine  about  the  same  time  composed  the  treatise 
 On  Catechiziny'-,  at   the  desire  of  Deogratias,  a  Deacon  oi[*  DeCau- 
 Carthage,  to  whom  that  office  was  committed'*.    He  shews  him  i,,'i'n.  g!"  '  ' 
 in  Avhat  manner  he  ought  to  perform  it,  and  the  substance  of  j'i  n'j'il".]),  3 
 what  he  Avas  to  say  to  the  Catechumens,  who  Avcre  not  Chris-  H'.  §  1.] 
 tian  children  but   adult  pagans,  avIio  had  become  converts. 
 St.  Augustine  had  begun  some  years  before  the  Treatise  on 
 Christian  Doctrine*,  Avhich  Avas  meant  to  shcAV  more  at  large, «  Rotr.  2. 
 in  Avhat  manner  the  Holy  Scripture  was  to  be  understood  and  p. '4,3.]""'' 
 explained;  but  he  did  not  finish  this  till  alxjut  five  and  twenty 
 years  after. 
 
 About  this  time,  that  is,  about  the  year  400,  lie  began  liis 
 great  Avork  on  the  Tkimtv',  Avhich  he  dictated  by  a  little  MWd.r.  15. 
 at  a  time,  and  did  not  finish  till  more  than  fifteen  years  after. 
 
352  ECCLESIASTICAL  HISTORY.  [book  xx- 
 
 ^-  D-  -^o-  lie  left  it  off,  to  write  without  interruption  the  four  hooks 
 '  Ibid. c.  16.  On  the  Agreement  of  the  Evangelists^ ;  the  first  of  which  is 
 taken  up  in  confuting  those,  who,  under  pretence  of  honour- 
 ing Jesus  Christ  as  a  man  of  great  wisdom,  discredited  the 
 Gospels,  because  He  had  not  Avritten  them  Himself,  as 
 though  His  disciples  had  made  additions  to  His  doctrine, 
 by  ascribing  divinity  to  Him,  and  by  affirming  that  He  had 
 prohibited  the  adoration  of  other  gods.  This  book  is  an  ex- 
 cellent work  against  the  pagans.  He  proves  the  superiority 
 of  the  Cror*  of  the  Jews,  by  the  completion  of  the  prophecies 
 concerning  the  conversion  of  all  nations,  and  the  ruin  of 
 
 *  Supra,      idolatry,  which  was  accomplished  by  the  last^  laws  of  the 
 
 Emperors.     The  three  other  books  reconcile  in  detail  the 
 
 seeming  contradictions  of  the  Evangelists.    To  the  same  time 
 
 ^  Retr.  2.    are  to  be  referred  the  Questions^  on  the  two  Gospels  of  St.  Mat- 
 
 {*  Djid.       thew  and  St.  Luke,  and  the  Annotations'^  upon  Job.    About  the 
 
 ■-'         same  time  also,  St.  Augustine  wrote  the  thirteen  books  of  his 
 
 *  Ibid.  c. 6.  Confessions^,  for  his  own  and  others'   edification.     The  ten 
 
 first  are  the  History  of  his  Life ;  the  three  last  are  Medita- 
 tions on  the  allegorical  Sense  of  the  first  Part  of  Genesis, 
 which  he  some  time  after  expounded  according  to  the  literal 
 meaning,  in  his  twelve  Books  on   Genesis  according  to  the 
 
 ^lhid.c.24.  Letter''.  The  main  design  of  these  books  was  to  provide 
 answers  to  the  calumnies  of  the  Manichees,  and  they  contain 
 more  questions  than  solutions ;  they  were  not  completed  till 
 fourteen  years  after.     He  more  openly  confutes  the  tenets  of 
 
 '  Ibid.  c.  7.  the  Manichees ''  in  the  thirty-three  books  against  Faustus, 
 the  same  Manichfean  Bishop  with  whom  he  had  been 
 acquainted  while  a  young  man,  and  with  whose  instructions 
 
 *  Supr.  bk.  he  had  been  so  dissatisfied^.  He  was  an  African  of  MileWs^, 
 9  Lib.  1.  "  and  when  accused  to  the  Proconsul,  with  some  other  Mani- 
 Faust  S  1  chees,  instead  of  suffering  death,  which  he  had  incurred  by 
 [torn.  8.]  the  laws,  he  was,  at  the  desire  of  the  Christians,  only 
 '  Lib.  5.     banished  to  an  island',  whence  he  was  recalled  soon  after. 
 
 c    8 
 
 He  wrote  a  book  against  the  CathoHc  faith,  which  St.  Au- 
 gustine, at  the  desire  of  the  faithful,  undertook  to  refute  in 
 detail,  setting  down  first  the  text  of  Faustus,  and  then  his 
 own  answers ;  for  which  reason  these  books  are  very  un- 
 equal in  their  length,  varying  according  as  those  of  Faustus 
 furnished  him  with   more  or   less    matter.     This  work   is. 
 
BOOK  XX.]  KCCLESIASTICAL  HISTORY.  353 
 
 chiefly,  a  defence  of  the  Ohl  Testament  against  the  Ma-  a.  d.  400. 
 nicliees. 
 
 Althougli  the  heres}'^  of  Jovinian  had  been  condemned  at 
 ]lome,  wliere  it  liad  first  appeared,  there  Avcrc  still  some  who 
 disputed  abont  it  in  secret,  insisting  cliiefly  that  they  could  not 
 answer  Jovinian  in  fiivour  of  virginity,  without  censuring  mar- 
 riage. This  reproach  principally  regarded  St.  Jerome.  In  order 
 to  overthrow  this  reasoning,  St.  Augustine  wrote  the  book 
 On  the  Goodness  of  a  Wedded  Life^,  shewing-  that  marriage  ['  Hctr.  2. 
 is  good,  not  as  being  a  lesser  evil,  but  as  a  real  good ;  and  [i  ~xZm.  o. 
 that  there  are  three^  principal  blessings  annexed  to  it ;  Cliil-  I'i  ■^.'■!;]  -1 
 dren,  reciprocal  Fidelity,  and  the  "  Sacrament"  or  ^lystery, 
 which  renders  it  indissoluble.     As  Jo\dnian  drew  his  most 
 seducing  argmnent  from  this  question^  to  the  virgins,  "Whe-  ['Rotr.ibid. 
 ther  they  were  more  perfect  than  Sarah  or  Hannah  V    he  conjAv22.] 
 maintained  that  the  holy  persons  who   lived  in  a   married 
 state  in  the  Old  Testament,  were  at  least  as  perfect  as  those 
 who  professed  continence  under  the  New ;  because  they  had 
 the  same  vii'tue  in  the  disposition  of  their  heart,  and  perfect 
 obedience,  which  w^as  better  than   continence.      It  was  ex- 
 pected^ that  St.  Augustine  would  also  write  on  Holy  Vir- [*  R<ir.  2. 
 ginity ;  this  he  soon  performed,  and  he  shews  the  excellency  tom.  c. 
 of  this  gift  of  God,  and  with  what  humility  it  ought  to  be '^"  ^"^'"^ 
 preserved.      These  two   treatises   are   referred   to   the  year 
 401. 
 
 The  Answers  to  the  Questions  of  Jamiarius'',  which  are  placed     xlv. 
 among  thcletters''  of  St.  Augustine,  arc  also  of  the  same  date*^.  janiiarius. 
 These    questions   all  relate  to  the  different    usages  of  the  ["  Hitr.  2. 
 Churches.     He  lays  it  down  as  a  fundamental  maxim,  that '  Ep.'  54. 
 our  Lord  Jesus  Christ  gave  to  His  new  people  but  few^^^,'-]' 
 Sacraments,  and  very  easy  to  be  observed,  as  Baptism,  the 
 Communication  of  His  Body  and  Blood,  and  whatever  else^  p  .?;  yM/V/ 
 is  recommended  in  the  writings  of  the  New  Testament.    "As  "sv"'  /." 
 "  to  those  which  are  not  written,  but  handed  down  by  tradi-  "'^"„'^,';',,j,^, 
 "  tion,"  he  savs,  "  if  they  are  observed  all  over '  the  world,  ("f  ] ,  , ., 
 "  we  are  to  understand  that  they  are  retanicd  as  havuig  been  4.  di-  nap- 
 "  recommended  and  ordained  l)y  the  Apostles  or  the  plenary  [gTu-'fom.' 
 "  Councils,  whose  authority  is  most  wholesome  in  the  Church,  *^-  ''•  '■**'-^ 
 "  as  the  celebration  of  the  Passion,  the  Resurrection,  the  As- 
 "  ccnsiou  of  the  Lord  and  the  Coming  of  the  Holy  Ghost 
 
 A  A 
 
354  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A  D.  -100.  "  from  HeaA^en,  by  yearly  solemnity.    With  respect  to  tlie  dif- 
 ''  ferent  observances  in  different  places,  as  to  fast  on  Saturday 
 "  or  not ;  to  receive  the  Communion  every  day,  or  only  on  cer- 
 "  tain  days ;  to  offer  every  day,  or  on  Saturday  and  Sunday,  or 
 "  on  Sunday  only;  every  one  is  at  liberty  as  to  these  matters, 
 "  and  no  better  direction  can  be  given  to  a  discreet  Christian, 
 [ic;f.bk.i8.  "  than  to  conform'  to  the  practice  of  the  Church  where  he 
 c  1.  51.J       (c  i^j^ppgj^g  ^Q  ]3g      Pqp  wliatever  is  not  contrary  to  faith  or 
 [«  bonos     "  holiness^,  ought  to  be  esteemed  indifferent,  and  observed  for 
 ^^c.' a  §  4.  "  their  sakes  among  whom  we  live."     He  approves^  of  those 
 who  did  not  communicate  every  day  out  of  respect,  and  of 
 those  who  daily  communicate  from  different  motives  of  re- 
 spect;   provided  they  do  not  communicate  at  such  seasons 
 [*  antistes]  as  they  are  enjoined  penance  by  the  Pastor*,  and  therefore 
 ought  not  to  approach  the  altar.     But  he  approves  still  more 
 of  him  who  should  exhort  them  to  remain  in  concord,  not- 
 withstanding their  different  practice.    He  shews  in  tliis  letter 
 different  usages  of  the   Churches.     In  some  places  it  was 
 s  c.  4.         not  the  custom  to  fast  on  Thursdays^  in  Lent,  in  some  the 
 oblation  Avas  made  twice  on  Holy  Thursday,  in  the  morning, 
 and  in  the  evening  after  supper.     Except  on  this  day,  the 
 custom  of  receiving  the  Eucharist  fasting,  was  then  universal 
 throughout  the  Church*^,    It  was  contrary  to  custom  to  bathe 
 themselves  on  East-days,  but  it  was  usual  to  bathe  on  Holy 
 Thursday,  which  practice  St.  Augustine  derives  fi'om  those 
 who  were  to  be  baptized,  and  therefore  prepared  themselves 
 for  the  Sacrament  by  a  suitable  outward  cleansing. 
 "  Ep.  55.         In  the  second*'  letter  to  Januarius,  St.  Augustine  gives  the 
 "  ■      ■       reason  why  a  certain  day  after  the  new  moon,  and  a  particular 
 day  in  the  week,  was  observed  at  Easter  rather  than  at  Christ- 
 mas.   It  was  because  Easter-day  is  not  merely  a  commemora- 
 tion, but  has  a  sacramental  signification  of  the  mysteries  thereon 
 '  Gal.  4.     accomphshed.     St.  PauF  forbids  the  observance  of  days  and 
 ^^'  ^^'        seasons  in  two  ways;  either  as  the  Jews,  who  were  subject  to 
 the  ceremonies  of  the  old  law ;  or  as  the  heathen,  who  be- 
 lieved that  there  were  lucky  and  unlucky  days,  which  had  an 
 
 '  See  supr.  ch.  26.     On  this  Thurs-  nicate  fasting.    Some,  however,  thought 
 
 day   the   sacrifice   was    offered   in    the  otherwise,   and   it  was  for  tlieir  sakes 
 
 evening  to  commemorate  more  exactly  that  the  oblation  was  also  made  in  the 
 
 the  institution  of  the  Eucharist,  and  it  morning,  and  so,  twice  on  this  day. 
 was  not  thought  necessary  to  commu- 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  3.').-) 
 
 influence  on  the  ordinary  actions  of  life'.     But  he  does  not  A.  D.  40o. 
 forl)id  us  to  make  use  of  tlic  divisions  of  time,  for  tlic  ])rudent  ['  f.  7.] 
 conduct  of  our  life. 
 
 All  the  Churches  ^  ohscned  the  fast  of  forty  days  before  *  §  i2- 
 Easter,  that  is,  Lent,  and  the  fifty  days  of  rrjoicing  to  Pente- 
 cost, during  ^vhich  there  is  no  fast,  Hallelujah  is  sung,  and 
 prayer  is  offered  standing'.     I  know  not,  says   St.  Angus-  ['  Snpi-a, 
 tine,  whether  standing  in  prayer  on  those  days,  and  on  all  *  '" 
 Sundays,  is  observed  every  Avhcrc.     Thei-e  are  places  where 
 Hallelujah  is   sung  at  other  seasons;  but  it  is  sung  every 
 where  at  Easter,     The  octave'  of  the  Xeoi)hvtes  is  distin-  ['  r.incii. 
 gnished  from  the  rest;  the  washing  of  feet''  was  practised  in  >  §  .i). 
 imitation  of  our  Lord.    Some  would  not  admit  it  lest  it  should 
 be  looked  upon  as  part  of  Baptism,  and  others  had  laid  it 
 aside  for  the  same  reason.     There  was  no  fixed  rule  for  the 
 singing  of  HjTiins  and  Psalms ^  and  the  Churches  of  Africa  «  §  si. 
 paid  comparatively  less  attention  to  it.     St.  Augustine  is  of 
 opinion,  that    all  the  time    in    ecclesiastical    congi'cgations, 
 which  is  not  spent  in  reading,  teaching,  and  praying,  should 
 be  employed  in  singing. 
 
 In  fine,  he  lays  it  down  as  a  rule  that  we  should  observe 
 and  imitate  whatever  may  lead  us  to  a  better  life,  unless  the 
 weakness  of  some  renders  it  dangerous.  "  I  cannot  approve," 
 he  adds,  "  the  new  practices  which  have  been  introduced 
 "almost  with  as  much  solemnity  as  Sacraments;  though  1 
 "  dare  not  censiu-e  them  too  freely,  lest  I  give  off"ence  to  any 
 "  one.  But  I  am  sensibly  afflicted,  that  so  many  wholesome 
 "  precepts  of  the  sacred  books  should  be  neglected,  and  tliiit 
 "  all  our  religion  should  l)e  so  made  to  consist  of  merely 
 "  human  preccj)ts,  that  if  any  one  do  but  touch  the  ground 
 "  with  his  foot  bare  within  the  octave  of  his  Baptism,  it  is 
 "  held  a  greater  crime  tlian  if  ho  had  dnnik  to  excess.  There- 
 "  fore  as  to  all  those  customs  which  are  not  contained  in 
 "  the  Scripture,  ordained  by  Councils,  or  confirnu-d  l)y  the 
 "  general  custom  of  the  Church,  and  for  whiih  scarce  any 
 "  (if  any)  reason  can  be  found,  I  am  of  ()])iuiou  that  they 
 "  ought  without  the  least  scruple  to  be  laid  aside.  Tor  al- 
 "  though  it  cannot  be  shewn  wherein  they  arc  contrary  to  the 
 "  faith,  it  is  sufficient  that  they  load  religion,  which  Con  in 
 "  His  mercy  intended  to  make  frec^,  with  burdensome  prac- 
 
 A   A  2 
 
35G  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  I).  40 J.  "  tices ;  so  that  the  condition  of  the  Jews  is  more  tolerable^ 
 "  since  at  least  they  are  subject  to  the  law  of  God,  and  not 
 "  to  the  ordinances  of  men.  But  the  Church  being  sur- 
 ['  bonam  "  roundcd  with  much  chaff  and  tares,  tolerates  many  things, 
 2  §  37.  "  without  however  approving  or  conniving  at  what  is  contrary 
 Vid.^Baiuz  "  ^^  faith  and  holiness '."  St.  Augustine  condemns  ^  in  par- 
 not.  ad  3.  ticular  the  common  practice  of  divining  by  the  Gospel,  and  of 
 an.'789.c.4.  men  managing  their  temporal  affairs  according  to  the  words 
 p.  1038.      found  at  the  first  opening  of  the  book. 
 
 XLVi.  In  the  mean  time  St.  Augustine  continued  to  oppose  the 
 against  Par-  Donatists.  Parmenian  who  had  succeeded  Donatus^,  as  their 
 meiiian  Bishop  at  Carthage,  and  whom  St.  Optatus  had  opposed  in 
 1(1.  ch.  40.  liis  time,  had  left  behind  him  a  letter  to  Tichonius,  which 
 *  Gennad.    St.  Augustinc  Undertook  to  refute.     Tichonius*  was  a  Dona- 
 
 c.  19.  p.  31. 
 
 '  tist,  a  man  of  ability,  learning,  and  eloquence,  who  had  la- 
 boured much  in  the  study  of  the  Holy  Scripture,  and  had 
 written  various  works;  among  others,  an  Exposition  of  the 
 Revelations,  and  Rules  for  the  Understanding  of  the  Scriptures, 
 ^  S.Aug. 3.  Avliich  are  still  extant,  and  which  St.  Augustine^  commends. 
 Christian,    provided  they  be  judiciously  applied.   This  Tichonius  by  study- 
 c.30^tom.3.  jj-^g  ^Y\e  Scriptures,  confessed  that  the  Church  was  to  be  spread 
 Bibi.  pp.    throughout  the  world,  and  that  no  sin  could  hinder  the  fulfil- 
 p.  49.         ment  of  God's  promises.     He  began  to  maintain'^  this  truth 
 Farm.  L     streuuously,  but  yet  continued  a  Donatist,  nor  did  he  per- 
 ^'  ^'J         ceive  this    consequence  of  his   principle,  namely,   that  the 
 Christians  of  Africa  who  were  in  communion  with  all  the 
 rest  of  the  world,  were  the  members  of  the  true  Chiu'ch. 
 Parmenian  and  the  other  Donatists  plainly  saw  this  conse- 
 quence; and  that  they  might  not  grant  it,  chose  rather  to 
 deny  the  principle,  and  maintained  that  the  Church  was  cor- 
 rupted by  the  communion  of  the  wicked.     Parmenian  there- 
 fore wrote  a  letter  to  Tichonius,  as  if  to  undeceive  him ;  but 
 the  latter  persisted  in  his  opinion,  and  was  afterwards  cen- 
 sured by  the  Donatists,  in  one  of  their  Councils.     To  this 
 letter  of  Parmenian,  now  some  time   dead,    St.  Augustine 
 undertook  to  reply  at  the  desire  of  the  brethren,  and  divided 
 '  Retr.  2.    his  answcr  into  three  books  ^. 
 
 '''  ^^'  In  them  he  treats  of  the  question  of  right,  in  opposition  to 
 
 the  Donatists ;  namely,  whether  the  good  are  defiled  by  com- 
 munication with  the  wicked,  by  remaining  in  the  unity  of 
 
BOOK  XX.]  ECCLESIASTKWr.   lllsrORV.  3.-)7 
 
 the  same  Churcli,  and  j)arti('i|)ati()ii  in  tlic  sainc  Sacraiiicnts.  A.  D   4<)0. 
 Ho  tlicn  proves'  that  the  reproaelies  of  tlie  Doiiatists  a;:;aiiist  '  !-"'>  •••'•'■i- 
 those  wliom  tliey  accused  of  being  Traditors,  could  not  hurt  p.  12  j 
 the   Christians   of  other  countries,  avIio   had    not   been   ac- 
 quainted with  what  had   passed  in  Africa,  nor  liindcr  the 
 effect  of  God's  promises  delivered  in  so  many  places  of  the 
 Old  and  New  Testament,  with  regard  to  the  universality  of 
 the  Church  spread  througliout  the  world,  and  its  eternity 
 throughout  all  ages.     And  as  the  Donatists  took  advantage 
 from  some  passages  of  the  Scripture,  which  forbade  commu- 
 nication with  the  wicked,  and  seemed  to  reject  the  sacrifice, 
 prayer,  and  preaching  of  impious  men;   St,  Augustine  ex- 
 plains all  these  passages,  and  shews  that  the  Priest,  although 
 a  sinner,  is  heard'  when  he  prays  for  the  people ;  that  his  »  Lii>.  2. 
 preaching  is  profitable  to  others,  when  he  teaches  truth^,  and  [,,.  ';;;vi 
 that  the  sacrifice  of  the  wicked  is  only  prejudicial  to  himself,  "  '^'^  '■^• 
 because  there  is  but  "  one  only  and  the  same  Sacrifice,  ever 
 "  Holy,   oft'ered  by  Christ  the   ever  righteous,   "Who  hath 
 "  ottered  Himself  for  us  and  is  our  Mediator  in  Heaven." 
 
 In  a  word,  all  the  Sacraments^  profit  those  who  receive  '  f.  lo. 
 them  worthily,  and  are  hurtful  only  to  those  who  administer 
 them  unworthily,  whether  their  sin  be  known  or  not.     The 
 good  ^Minister'*  by  communicating  grace  to  the  people,  earns  ''  <••  11  §24. 
 a  reward  for  himself,  but  grace  is  also  communicated  by  the 
 evil  Minister;  for  it  is  God  who  conveyeth  gi'ace  by  men,  as 
 He  sometimes  giveth  it  without  the  ministry  of  men^     The  ["/■•'•"'• 
 communicating  therefore  with  the  sinner  by  living  Avith  him, 
 and  receiA-ing  from  him  the  word  of  God  and  the  Sacraments, 
 is  not  participation  in  his  sin ;  but  only  the  consenting  to  his 
 crime.     Neither  the  Prophets'  nor  the  Apostles'*,  nor  Jesus  ^  Ln)..3.r.4. 
 CuKisT  Himself,  separated  themselves  from  the  society  of  c.  1.5.  §!-)4. 
 the  sinners  whom  they  rei)roved.      However,  as  we  are  some-  \}^]  ,"!'",jf,; 
 times  commanded  to  separate"  ourselves  from  the  wicked,  J.'*y,'^.-- 
 St.  Augustine  gives  rules  for  this  separation,  that  is,  for  ex-  ^  24.J.] 
 communication.     The  severity  of  the  Church',  as  well  as  its  >  c,2.§  la 
 gentleness,  is  an  eftcet  of  its  charity.     "When  a  Christian  is  f''-  ^^-  ^^ 
 convicted  of  a  crime  deserving  the  censure  of  Anathema,  he 
 is  separated  from  the  Church  for  his  amendment ;  and  if  he 
 does  not  repent,  it  is  by  himself  that  he  is  cut  off  from  the 
 Church.     But  this  must  be  done,  supposing  there  is  involved 
 
358  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  no  danger  of  schism^  but  that  this  person  stands  single  and 
 without  support,  and  that  the  jseople  assist  the  pastor  against 
 ['  Vid.       him.     When  the  distemper  is  become  general',  the  good  can 
 chrii.]     '  do  nothing  but  sigh,  lest  they  pull  up  the  good  wheat  with 
 '  §  14, 15.  the  tares  ^     Nothing  further  than  reproof  can  be  used  to  the 
 multitude,  and  that  too  at  a  fitting  time,  as  for  instance  in 
 public  calamities  which  humble  them,  and  render  them  more 
 tractable.     But   separation  is   unnecessary,  pernicious,   and 
 sacrilegious,  because  it  proceeds  only  from  pride ;  it  troubles 
 the  good  who  are  weak,  without  correcting  obstinate  sinners ; 
 it  is  never  allowable  to  separate  from  the  Church,  and  there 
 ^  c.  6.  §  28.  is  no  safety^  but  in  the  unity  of  that  Chm-cli,  which  is 
 founded  on  the  promises  of   God,  and  necessarily  known 
 though  out  the  world. 
 XLVII.         In  these  books  against  Parmenian,  St.  Augustine  had  pro- 
 Baptism,     mised  *  more  thoroughly  to  discuss  the  question  of  Baptism ; 
 *  Lib.  2.     and  immediately  after  composed  a  separate  work  *  on  this 
 ^  Retr.  2.    subjcct,  divided  into  seven  books,  wherein  he  answers  also 
 the  objections  which  the  Donatists  drew  from  the  writings 
 "  DeBapt.  and  behaA'iour  of  St.  Cyprian.     To  prove®  the  validity  of  the 
 [tom.~9.      baptism  of  heretics,  St.  Augustine  argues  in  this  manner ;  it 
 c  3^4  ^6  ^  ^^  agreed,  that  apostates  and  schismatics  do  not  forfeit  their 
 ['  Bingh.    Baptism,  since  they  are  not  re-baptized''  when  they  retui'ii  to 
 the  Church,  as  neither  do  they  lose  their  ordination,  since  they 
 are  not  re-ordained.     Baptism  may  therefore  be  also  received 
 out  of  the  Church,  in  the  same  manner  as  it  may  be  preserved. 
 Schismatics  are  only  separated  from  us  in  a  spmtual  sense, 
 namely,  in  what  regards  theii*  will  and  opinions;  they  are 
 therefore  with  us  in  every  thing  that  they  believe  as  we  do ; 
 but  the  blessings  they  enjoy  in  common  with  us,  that  is,  the 
 .  Belief  and  the  Sacraments,  are  useless  without  charity,  the 
 
 want  of  which  divides  them  from  us  :  when  they  return,  these 
 blessings,  which  they  have  ah-eady,  are  not  bestowed,  but 
 begin  to  be  of  use  to  them.  The  case  is  the  same  with  the 
 **  1.  c.  J  7.  wicked,  who,  remaining  in®  the  Church,  live  according  to  the 
 flesh  without  charity  j  they  receive  the  Sacraments,  but  with- 
 out fruit;  they  may  thus  also  receive  even  Baptism;  they 
 are  not  rebaptized  when  they  are  converted,  but  the  Sacra- 
 ment which  before  only  served  to  their  destruction,  now  begins 
 to  work  to  their  salvation. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  339 
 
 So  is  it  M'ith  tlic  ^Miiiistors  of  the  C'liurch  ',  be  they  co-  A.  I),  -joo. 
 vetous,  envious,  revengeful,  or  deliletl  with  any  other  viee;'  '-ii>. -i- 
 tliey  have  not  a  whit  the  less  the  power  to  baptize*;  they  i.  contr. 
 would  not  even  be  (lej)rivc(I  of  it,  were  tliey  guilty  of  errors  r,^„'/  ;,'  "" 
 in  the  faith,  whether  their  viees  or  errors  are  known  or  eon-  ''•  -^'-^ 
 eealed'.     Now,  if  the  wieked  that  are  in  the  Church  raav '  Hi*  li-H>t- 
 
 *    4.  <•.  4. 
 
 give  and  receive  Baptism,  they  may  also  do  it  out  of  the  [j,.  i^t.j 
 Church ;  because  they  do  not  give  it  and  receive  it  as  being 
 out  of  the  Church,  but  by  virtue  of  the  faith  and  the  Saci'a- 
 nu'uts  thev  have  received  of  her.     It  is  still  the  Church*,'  '''•'•  '■ 
 which,  in  separate  societies,  produces  children  by  the  Sacra-  [p.  "7.] 
 mcnt,  which  belongs  to  her;  or  rather,  it  is  Jesus  Christ, 
 who  baptizeth  by  any  Minister,  worthy  or  unworthy.     The 
 sanctity  of  his  Baptism  *  cannot  be  profaned  bv  man,  it  is  *  Lii>-  2. 
 accompanied  always  by  the  pow  er  ot  (jod,  working  either  tor  3.  10.  et  4. 
 the  salvation  of  those  who  rightly  use  it,  or  the  destruction      ■' 
 of  those  who  abuse  it.     In  respect,  therefore,  of  the  truth  of 
 the  Sacrament,  neither  faith  nor  a  good  life  is  necessary  to 
 him  who  gives  or  receives  it*,  but  both  are  essential  in  resiiect  [*  Lib.  3. 
 
 .   .  .  .  .14,  IT). 
 
 of  its  effect  to  benefit.     It  is  sufficient  that  Baptism  be  ad-  p.iu, lis.] 
 ministered  in  the  words  of  the  Gospel,  whatever  bad  inter- 
 pretation' he  who  baptizes  or  is  baptized  may  put  upon  them.  '  i-'i)-  4. 
 This   doctrine    applies   equally  to    all   the   Sacraments,   and 
 St.  Augustine    says   expressly,   that  those  who  receive   the 
 Eucharist  unworthily,  do  nevertheless  receive  the  Body  [and 
 
 Blood]  of  C^UIST^  "  Lii,.  3. 
 
 .  ..,'••  f*-  [p- 
 
 The  Baptism  of  children^  proves  that  the  validity  does  not  1  :(>.] 
 
 depend  upon  any  inward  disposition.     "  For  no  Christian,"  (.  ill'  ^' 
 
 says  St.  Augustine,  ''  will  say  that  the  liaptism  of  children  is 
 
 "  ineffectual."    This  Baptism,  of  itself,  saves  children,  who  die 
 
 before  they  are  capable  of  belie\'ing  and  doing  good  works. 
 
 On  the  contrary,  faith  alone  and  charity  without  Baptism 
 
 saves  him  who  cannot  receive  it,  as  was  the  case  Avith  the 
 
 penitent  thief.    But  virtue  alone  is  not  sufficient  for  him  who 
 
 can  be  ba])tized,  as  in  the  case  of  the  Centurion  Cornelius',  '  Lib.  4. 
 
 because  his  contempt  of  Baptism  would  shew  that  his  con-  \y,'  I-  j ' 
 
 version  was  not  sincere.    In  the  same  manner.  Baptism  alone 
 
 is  not  sufficient  for  him*,  who  is  of  age  to  do  good  works. »  i.ib.  4. 
 
 But  God  supplies  w  hat   is  w  anting  independently  of  man, 
 
 faith  to  the  child,  and  the  Sacrament  to  the  adult.    Although 
 
360  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  Baptism  given  without  the  pale  of  the  Church  is  vahd,  he 
 '  Lib.  1.  who  receives  it,  unless  in  the  iitmost  necessity,  sins'.  In  the 
 2  cr'iitt.  Church  itself,  a  layman^  may  baptize,  and  his  Baptism  is 
 F 29^0^ 44  "^^^id^  ^^^  unless  there  is  a  necessity  for  so  doing,  he  sins. 
 *  §  30.  Whether  he  who  is  unbaptized*  can  administer  Baptism,  was 
 DeBapt.  7.  ^  question,  for  which  St.  Augustine  waited  for  the  decision  of 
 ^'  ^^"  a  Council ;  however,  he  seems  inclined  to  pronounce  it  vaHd, 
 
 and  so  it  has  been  since  decided. 
 
 [*  Bingh.        As  to  St.  Cyprian',  St.  Augustine  always  mentions  him  with 
 
 Giesei.§69.  the  greatest  respect,  and  never  opposes  his  opinion  but  with 
 
 ■^       the  utmost  consideration.     He  excuses  him  by  the  example 
 
 5  Lib.  2.      of  St.  Peter^,  who  was  mistaken  on  the  question  about  legal 
 
 c  I  [p  95  1  .  .  .  . 
 
 et  6.  c.  L    ceremonies® ;  by  the  obscurity  of  the  question  which  St.  Cy- 
 Gai.2.iL  pj-jr^^  i^r^(]^  ^Q  handle;  and  by  the  liberty  of  opinion  he  was 
 entitled  to  exercise  before  the  dispute  had  been  decided  by  a 
 plenary,  that  is,  an  universal  Council.     St.  Augustine  gives 
 us  these  rules  concerning  the  authority  to  be  followed  in  the 
 '  Lib.  2.     Church.    The  Scripture'  is  superior  to  all,  neither  is  it  allow- 
 98.]  able  to  dispute  of  the  truth  or  correctness  of  what  is  con- 
 
 tained therein.     The  writings  of  Bishops  may  be  corrected 
 by   other  Bishops  of  greater  knowledge,  and  by  Councils; 
 decrees  of  provincial  Councils  may  be  overruled  by  general ; 
 and  these  themselves  may  be  corrected  by  later  Councils. 
 s  Lib.  3.  "  It  is  not  my  private®  opinion,"  he  says,  "  which  I  prefer 
 
 152.]  '^  to  that  of  Cyprian ;  »i)ut  that  of  the  whole  Church,  which 
 
 "  Lib.  2.  "  he  would  ^  have  embraced  himself,  had  he  been  clearly  in- 
 98.  b.f  "  formed  of  it.  I  make  use  of  the  liberty^  he  has  allowed 
 c  V^fp  "  every  one,  to  follow  an  opposite  opinion ;  he  acknowledged 
 163.]  ff  himself,  that  the  ancient  custom  of  the  Church  was  con- 
 
 "  trary  to  what  he  maintained,  and  that  the  custom  of  bap- 
 '  Lib.  2.     "  tizing  heretics  was  not  introduced  before  Agrippinus^.     He 
 ^'   '   '        "  has   not  condemned   those  who   died  without    any  other 
 "  Baptism  than  that  which  they  had  received  without  the 
 ^  Lib.  1.      "  Church,  and  he  did  not  himself^  separate  from  the  com- 
 94.1  2.  c!  6.  "  munion  of  such  as  defended  the  ancient  usage  in  opposition 
 [p.  99.]       u  |.Q  ]-^jj-j^ .   j^j^y  more  than  he  did  from  those  Bishops  who 
 "  were  covetous  and  usurers,  and  Avhose  scandalous  behaviour 
 "  he  lamented.     He  always  maintained  charity,  and  by  this 
 "  means  has  manifestly  condemned  the  schism  of  the  Dona- 
 ''  tists,  by  shewing  that  separation  is  unlawful  eitlier  for  a 
 
nooK  XX.]  KCCLKSIASI'KAI,   HISTORY.  301 
 
 "  (liflTcrtMU'C   of   opinion,    not   yet    decided    by   the    supreme  a.  D.  400, 
 "  authority  of  the  Churcli,  or  for  criuu-s  out  of  one's  power 
 "  to  coiTcct."     Lastly',  St.  Augustine  iinokcs*  St.  Cyprian,  '  LH>-  7. 
 reii!;uin<;  in  heavcMi,  entreating  that  he  may  l)e  assisted  ])y  i^i."] 
 his  prayers,  in  imitating  his  virtues,  and  withstanding  the  j;'/'',^,"!'''' 
 heretics   and  schismatics,  who  endeavoured  to  prevent   his '"""'"" 
 writings.  a.  c.  17. 
 
 lie  further  presses  tlic  Donatists  on  tlie  perpetuity  of  the  lind'supr. 
 Church,  and  says :  "  If  it  is  a  sacrilege  and  prevarication,  to  Jjt.ndt'ci!'] 
 "  receive  heretics  without  baptizing  tliem ;   all  the  Ciiurch, 
 "  ])cforc  the  time  of  Agrippinus'^,  was  guilty  of  this  prevariea-  »  i.ii).  ;j. 
 "  tion ;   that   is,  there  was    no   Cluireh.      Whence   tlien    is  c.  2,  ^ia,  54. 
 "  Donatus?     Both  we  and  the  Donatists  arc  the  descendants 
 "  of  those  prevaricators,  who  liad  by  prevaricating  lost  the 
 "  Church.     Now,  if  the  reception  of  these  heretics  w  as  not  a 
 "  lawful  cause  of  separation,  it  is  plain  tliat  we  may  cora- 
 "  municate  with  sinners.     You  are  in  the  MTong,  therefore, 
 "  to  reproach  us  with  the  pretended  crimes  of  Ciueilian  and 
 "  others  whom  you  call  Traditors,  and   to  make  this  the 
 "  foundation  of  your  schism.     If  we  are  of  the  race  of  these 
 "  traditors,  you,  as  well  as  we,  are  the  posterity  of  those  an- 
 "  cient  prevaricators." 
 
 About  the  same  time,  St.  Augustine  being  in  the  Church 
 of  Cirtha  or  Constantina*  in  Numidia,  with  Fortuuatus,  the  •  cuntr.  litt. 
 Catholic  Bishop  of  that  city,  a  letter  was  given  him  from  ','',''■  ' 
 Pctilian,  the  Donatist  Bishop  of  the  same  place,  written  to 
 his  Presbyters.     St.  Augustine  felt  th.-xt  lie  ought  to  answer'" »  Uitr.  2. 
 it,  and  he  did  so  by  a  letter  addressed  to  the  faithful  in  liis  ^^'  "'' 
 diocese.      But   as   he   had    received  only   part   of   Petilian's 
 letter,  on  afterwards  obtaining  the  whole,  he  drew  up  a  more 
 exact  reply:  first,  setting  down  the  words  of  Pctilian,  and 
 then  his  own  answer,  as  in  a  conference.     This  is  the  second 
 book  against  Pctilian,  which  he  did  not  write  till  about  two 
 years  after  the  first,  that  is,  in  the  year  402,  at  the  latest ; 
 since  he  supposes  Pope  Anastasius "  still  living,     lie  after- •  Contr. 
 wards  wrote  a  long  letter  to  the  Catholics  of  his  diocese;  p^j'/jiy 
 which    is    generally    called    the    Book   on    the    unity   of  the  tl'-  ^•*-l 
 Church''.     He  therein  treats  of  the  question  about  the  true  ['  11.  337.] 
 Church,  and  laying  aside  all  disputes  concerning  matters  of 
 fact,  only  makes  use  of  the  words  of  the  Holy  Scripture; 
 
3G2  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  first  laying  down  this  rule,  that  in  matters  of  controversy, 
 the  literal  sense  only  is  to  be  followed.  He  j)roves,  therefore, 
 that  the  true  Church  must  be  universal,  and  spread  tlu-ough- 
 out  the  world,  and  refutes  the  argument  drawn  from  passages 
 misapplied  by  tlie  Donatists,  to  prove  that  the  Church  was 
 only  amongst  them.  Petilian  haidng  seen  the  first  letter  of 
 St.  Augustine,  made  a  reply,  in  which,  for  want  of  argument, 
 he  loaded  him  mth  calumnies  and  reproaches.     The  answer 
 
 »  c.i.  [torn;  of   St.  Augustine'  forms  the  third  book  against  Petilian, 
 •  P-     '--J  where  he  first  shews  how  little  personal  affronts  avail  in  reli- 
 gious disputes,  in  which  the  authority  of  man  is  as  nothing, 
 bvit  only  the  cause  of  God,  which  he  defends. 
 XL VIII.        Spain  still  continued  as  much  divided  as  ever  by  the  Pris- 
 
 c/i  of  °""'  cilHanists,  and  by  the  want  of  conformity  in  discipline.     This 
 
 Toledo.       p-ave  occasion  for  the  first  ^  Council  of  Toledo,  held  in  the  be- 
 
 ^  Cone.  2.     °         _  ' 
 
 p.  1222.       ginning  of  September,  (according  to  their  sera  438),  in  the 
 
 p.  997.]       Consulship  of  Stilicho,  A.D.  400.     Nineteen  Bishops  out  of 
 
 all  the  pro\inces  of  Spain  were  present,  the  chief  of  whom 
 
 3  Innocent,  was  Patruiuus^  of  Merida;  and  the  most  famous,  Olympius, 
 
 [ap."coust.  who  wrote  a  treatise  against  such  as  attributed  sin  to  nature, 
 
 ^S'  a"  t^  *^"  and  not  to  free  will  \     This  was  an  error  which  the  Priscil- 
 scr.  A.  u. 
 
 40^]      ,    lianists  had  derived  from  the  Manichees.    Patruinus  proposed* 
 
 <  Gennad.  .  ... 
 
 c.  24.  [ap.  the  removal  of  their  scandalous  non-conformity,  (especially  in 
 torn.  6.  ordinations),  which  proceeded  so  far  as  to  produce  schism,  and 
 s  Tiicr  ill  obedience  to  the  regulations  of  the  Council  of  NicDea.  All  the 
 Jul.  1.  c.  3.  Bishops  agreed,  and  twenty  Canons  were  drawn  up. 
 10.  p.  500.]  Thev  ordained,  that  "  the  Deacons  or  Priests'^  who  are  mar- 
 Mans.]  "  ried,  and  have  not  observed  continence,  shall  not  be  pro- 
 can.  1.  ei  jjioted  to  the  Priesthood,  or  Episcopate.^^  That,  '^  those  who 
 '  can.  2.      "  have  performed^  public  penance,  shall  not  be  ordained  Clerks, 
 
 [Bingh.  4.  ,  !  tx  .  -r.         n  i  •  n 
 
 .*j.  §  6.]  that  IS,  not  even  Door-keepers  or  Jieaders,  but  m  case  or 
 
 s  can.  8.      "  necessity.     He  who  since  his  baptism  hath  serA^ed  in  war*, 
 
 4.  §"f,  2.]'  "  if  1^6  is  received  among  the  Clergy,  cannot  be  advanced  to 
 
 9  can.  3.     "  the  office  of  a  Deacon.     The  Reader^  who  marries  a  second 
 
 '  can.  4.      "  time,  shall  continue  a  Reader;  but  the  Sub-deacon'  shall  be 
 
 "  made  a  Door-keeper  or  a  Reader,  on  condition,  however,  that 
 
 "  he  read  neither  the  Epistle  nor  Gospel. '^     This  shews  that 
 
 the  Readers  might  ordinarily  read  them ;  and  they  did  so  in 
 
 '  Siipr.bk.  Africa^  in  the  time  of  St.  Cvprian.     "  Anv  Clerk,  who,  being 
 
 6.  eh.  50.  -^  ^  *  .  ,        ,     1, 
 
 '  can.  5.      "  present^  at  a  place  that  hath  a  Church  belonging  to  it,  shall 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  3G3 
 
 "  neglect  to  be  present  at  the  Sacrifice,  which  sliall  be  offered  A.  D.  400. 
 
 "  every  day',  shall  no  longer  l)e  esteemed  a  CMerk.    Those  wlio  ['  Hiii«h.t>. 
 "  come"^  into  the  Church,  and  never  commuuicatc,  sliall  be  »c"an.  I3. 
 "  admonished  to  do  penance,  or  no  longer  refrain  from  the 
 "  communion.     But  he  avIio  having  received'  the  Eucharist '  can.  u. 
 "  from  the  Priest  doth  not  swallow  it,"  (which  was  one  of 
 the  abuses  practised  by  the  Priscillianists^),  "shall  be  driven  <  Sui)ra,hk. 
 "out  of  the  Church  as  guilty  of  sacrilege.     The  Priest  is    '' ^^     ' 
 "  forbidden  to  compose  the  sacred  Chrism*;  but  a  Deacon  or  »  can.  20. 
 "  Sub -deacon  is  to  be  sent  from  each  Church,  to  receive  it  1,^^'^'  ^^' 
 "  from  the  Bishop  at  Easter.     No  Nun  "^  is  to  perform  the  [' pro/egga] 
 "  pidjlic  prayers '  in  her  house,  without  the  presence  of  a  ['  anti- 
 "  Priest*.     If  the  wife  of  a  Clerk  have  committed  sin,  he  may  j„c"u'c„„t 
 "  bind  her  in  his  own  house,  chastise  her,  and  oblige  her  to  ?"'/'"'">''''< 
 
 '  '  t^  "  I.e.  oaiitorf. 
 
 "  fost,  provided  that  he  makes  no  attempt  upon  her  life ;  nor  -^"i'""-  <ii. 
 
 "is  he  even  to  eat  with  her,  till  she  has  performed  public "  "tan.  9. 
 
 "  penance"."    St.  Augustine  records  this  custom,  of  A^thdraw- »  can.  7. 
 
 ing  from  near  relations  of  a  bad  life,  and  not  eating  with 
 
 them,  in  order  to  their  amendment'.     "The  Nun  who  sins  [' Sui)r.i)k. 
 
 "  shall  suffer  ten  years'  penance*;  and  if  she  is  married,  she /^(laiiJ/G. 
 
 "  shall  not  be  admitted  to  perform  penance  till  she  is  se- 
 
 "  parated  from  her  husband^     If  she  is  the  daughter'  of  a  [»  caste 
 
 "  Bishop,  Priest,  or  Deacon,  she  shall  not  receive  the  Com-  ^.J^perit  i 
 
 "  numion  till  she  is  at  the  point  of  death ;  and  the  father  '  '^"-  ^^^ 
 
 "  and  mother  shall  be  excommunicated  if  they  do  not  separate 
 
 "  themselves  from  her.     The  widow*  of  a  Bishop,  Priest,  or »  can.  is. 
 
 "  Deacon,  who  marries  a  second  time,  shall  not  receive  the 
 
 "  Communion,  till  she  is  at  the  point  of  death. 
 
 "  He  who  together  with  a  faithful  wife  hath  a  concubine",  •  can.  17. 
 "  is  excommunicated ;  but  if  the  concubine  be  instead  of  a 
 "  wife  to  him,  though  without  that  title,  so  tliat  he  is  othcr- 
 "  wise  continent,  he  shall  not  be  denied  the  Communion." 
 This  Canon  is  very  remarkable,  as  shewing  that  there  were 
 la^i'ul  concubines  **,  approved  by  the  Church.  The  cjise,  ac- 
 cording to  the  Roman  laws,  was  this  :  not  every  woman  could 
 be  the  lawful  wife  of  any  man  ;  both  must  be  Roman  citizens, 
 and  their  conditions  not  very  uncqiuil.    A  Senator  might  not 
 
 ''  These  were  of  course  in  no  sense      called  by  tliis  name  only  in  refirencf 
 concubines   as    wc    might   now  under-       to  the  Roman  law. 
 stand   the  word,   but   wives ;    they    arc 
 
3G4  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  marry  a  freed  woman,  nor  a  freeman  a  slave ;  and  unions 
 with  slaves  were  not  termed  marriages.  Now  a  woman  who 
 '  Cod.  might  not  have  the  title  of  wife,  might  be  a  concubine',  and 
 (i.e.  bi-  the  laws  permitted  it,  provided  a  man  had  but  one,  and  was 
 -*^f' o"ad  unmarried ^  Their  children  possessed  a  kind  of  middle  cha- 
 Leg.Jui.de  ractcr,  they  were  acknowledged  by  the  parents,  and  capable 
 p  Cod.  of  receiving  donations^.  The  Church  did  not  concern  itself 
 tit.^aa  de  with  these  distinctions,  but  keeping  to  tlie  natural  law,  ap- 
 Fa  d'^S'^i  Pi'o^'stl^  the  union  of  any  man  and  woman,  provided  it  was 
 or  324.]  single  and  constant^ ;  and  the  rather,  since  the  Holy  Scripture 
 5.  27.  de     sometimes  makes  use  indifferently  of  the  names  of  wife  and 
 
 Nat.  lib.  1-5 
 
 4  s  J^^^„_    concubrne  . 
 
 de  Bono  jjj  ^j^g  Same  CounciP,  Symposius  and  Dictynnius,  Bishops, 
 
 5  Gen.  25.  and  Comasius,  Presbyter,  abjured  the  errors  of  the  Priscil- 
 Jud.  19.  lianists ;  Symposius  had  twenty  years  before  subscribed  to 
 25^27%9. '  their  condemnation,  at  the  Council  of  Saragoza,  in  380  ^ 
 «  Chron.  Dictynnius  was  his  son,  and  Bishop  of  Astorga,  and  Comasius 
 Sirmond.  his  disciplc.  All  three  condemned  the  writings  of  Priscil- 
 [RoncaiT.  Han,  especially  his  saying,  there  were  two  principles,  and  that 
 p^'i4^'*^"  the  Son  of  God  was  inaccessible®.  It  appears  that  Dictynnius 
 Cone.  2.     had  composed  certain  writings,  in  which  there  were  some 
 
 p.  1229.  \  ^  ' 
 
 [Mans.  3.    errors,  which  he  had  already  recanted.    On  their  recantation, 
 
 1*005.]  '  the  Bishops  of  the  Council  of  Toledo  pronounced  a  sentence, 
 'J^"P'"' g?' importing  that  St.  Ambrose  had  taken  cognizance  of  the 
 [^  innasci-  affair  of  these  two  Bishops,  and  was  of  opinion  that  they 
 should  be  received,  if  they  condemned  what  they  had  done 
 amiss,  and  that  Dictynnius  should  remain  a  Presbyter,  as  he 
 was  at  that  time,  and  be  incapable  of  promotion  to  a  higher 
 rank ;  to  which  Symposius  replied,  that  he  had  been  forced 
 by  the  people  to  ordain  him  Bishop.  It  is  observed  also, 
 that  the  Pope  Su'icius  had  given  his  opinion  on  this  subject. 
 Mention  is  made  of  many  other  Bishops,  chiefly  of  Gallicia, 
 who  had  folloAved  the  Priscillianists,  some  of  whom  are  con- 
 demned, and  others  are  admitted  to  communion.  It  is  said 
 of  Paternus  of  Braga,  that  he  was  converted  on  reading  the 
 works  of  St.  Ambrose.  He  is  allowed  to  remain  in  his 
 Church,  and  is  promised  admission  to  communion,  as  soon  as 
 they  shall  have  received  letters  to  that  purpose  from  the 
 Apostolical  see.  Communion  is  promised  also  to  the  other 
 Bishops  of  Gallicia,  if  they  subscribe  the  form  sent  by  the 
 
BOOK  XX.]  ECCLESIASTICAL   HIS  I'OliV.  865 
 
 Council,  "  till  such  time,"  say  the  Fathers,  "  as  wc  receive  a.  D.  400. 
 
 "  letters  from   the   present  Pope,  St.  Simpliciau,  Bishop  of 
 
 "  Milan,  and  the  other  Bishops."     This  is  the  first  time  wc 
 
 find  the  Bishop  of  Home  simply  styled  the  Pope',  by  way  of  [' HinKh.2. 
 
 2.  §  ".] 
 emnience. 
 
 The  death*  of  St.  Martin  is  thou-^lit,  witli  most  probability,     xi.ix. 
 
 to  have  happened  in  this  year,  100,  on  Sunday  tin;  eleventh  of  st.. Martin. 
 
 November,  on  which  day  his  memory  is  still  honoured  bv  the  *  •''"ip'<:-  , 
 '  .'  •'  ♦  E|i.  3.  [ad 
 
 Church'.     He  had  arrived  to  extreme  old  age,  being  above  Hassui. 
 
 fourscore  years  old.     He  had  long  before  knowledge*  of  his  i,k^  iV'ch. 
 approaching  death;  and  had  intimated  it  to  his  disciples.  Being  p'vi',"  f,L1 
 inft)rmcd  that  a  (luarrel  existed  between  tlie  Clerks  of  the  i'>i«(aknd. 
 Church  of  Condate^,  at  the  farthest  part  of  his  tlioccse,  he  went  tiio  day  of 
 thither  to  restore  peace,  attended  as  usual  by  a  great  number"  or  burial] 
 of  his  disciples.     St.  Martin,  having  remained  there  some  K  j{*.*,',|,^.s-i 
 time,  and  done  what  he  desired,  thought  of  returning  to  his  i"  §  "•] 
 monastery,  Avhen  he  found  on  a  sudden  his  strength  fail.    He 
 sent  for  his  disciples,  and  declared  to  them  that  his  end  was 
 come.     They  began  all  with  one  voice  to  say  to  him  with 
 tears  :  "  Why,  O  fnthcr,  why  do  you  leave  us  ?    The  ravening 
 "  wolves  will  fall  upon  yoin-  flock.     AVe  know  your  desire  to 
 "  be  with  Christ,  but  your  reward  is  seciu'c  to  you,  nor  will 
 "  it  be  lessened  by  delay.     O  pity  ns,  whom  you  arc  desert- 
 "  ing!"     ;Moved  with  their  teai's,  he  wept  also,  and  said^:  ['  §  11.] 
 "  Lord,  if  I  be  yet  necessary  to  Thy  people,  I  decline  not  the 
 "  labour ;  Thy  will  be  done." 
 
 He  had  a  fever  which  lasted  some  days;  notwithstanding 
 which  he  spent  the  night  in  prayer  and  watching,  lying  on 
 ashes  and  hair-cloth ;  and  when  his  disciples  begged  him  to 
 l)ut  at  least  some  straw  uiuler  him,  he  replied :  "  Sons,  it 
 "  becomes  not  a  Christian  to  die  except  in  ashes."  He  con- 
 tinually held  lip  his  eyes  and  hands  to  Heaven  ;  and  when 
 the  Priests,  who  were  about  him,  wished  to  turn  him  on  one 
 side  to  ease  his  position,  he  answered  :  "  Suftcr  me,  brctlu-en, 
 "  suffer  me  to  fix  my  eyes  upon  Heaven  rather  than  on  earth, 
 "  that  my  spirit  may  even  now  be  setting  out  on  its  journey 
 "  to  the  Lord."  Afterwards,  seeing  the  EWl  S])irit  at  his  side, 
 he  exclaimed :  "  Beast  of  blood,  why  standest  thou  here ! 
 "  Deadly  one,  thou  shalt  find  nothing  in  me  !  Abraham's 
 "  bosom  is  receiving  me  !"    With  these  words,  he  died.    Those 
 
366  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  who  were  present  marvelled  at  tlie  briglitness  of  liis  face  and 
 
 his  Avhole  body,  which  seemed  to  them  as  it  were  already 
 
 glorified.     The  inhabitants  of  Poictiers  woidd  have  taken 
 
 away  his  relics,  on  the  ground  that  he  had  dwelt  among  them, 
 
 ['Snpr.bk,  in  his  first  monastery^  of  Ligugiacnm';  but  the  people  of 
 
 Gieg.   "      Tours  prevailed^.     There  was  an  incredible  multitude  at  his 
 
 Mirac.  4.     funeral.     As  the  body  was  being  carried  to  Tours,  the  whole 
 
 30.  Loco-   q[iy  came  to  meet  it.    All  the  countrv  people  fiocked  thither, 
 
 ciagetise.]  ''  .  .  ."  . 
 
 Supr.  bk.    and  many  from  the  neighbouring  cities.     About  two  thou- 
 
 "  Greg.       sand  Monks  were  assembled  in  this  place,  and  a  great  com- 
 
 y"g""j  ^    pany  of  Adi'gins.     All   shed  tears,  though  none   doubted  of 
 
 "It-  his  glory.     He  was  carried  with  hymns  to  the  place  of  his 
 
 interment,  where  afterwards  was  built  a  spacious  church, 
 
 and  the   famous  monastery  of  St.  Martin  of  Tours.     He 
 
 governed  the   Church  of  Tours  twenty-six   years,   and  was 
 
 Tuimf        succeeded  by  St.  Briccius*,  one  of  his  disciples.     His  life  was 
 
 Hist.  2.       written  by  another  of  his  disciples,  named  Severus  Sulpicius. 
 
 L.  About  the  same  time  Ruffinus  of  Aquileia  was  condemned 
 
 traifsKated    ^Y  I^opc  Auastasius ;  in  relating  which  affaii',  it  will  be  ne- 
 
 by Ruffinus.  cessary  to  look  backward.     Ruffinus*  having  remained  about 
 
 17.  ch.  G.^  five  and  twenty  years  at  Jerusalem  with  St.  Melania,  returned 
 
 to  Rome  about  the  year  397,  Avliere  he  published  a  Latin 
 
 «  Ap.  S.     version  of  the  Apology  ^  for  Origen,  ascribed  to  the  Martha' 
 
 [5.^p.  220.1  ^^-  Pamphilus,  with  a  letter  attempting  to  prove,  that  the 
 
 ["  ibid.       works  of  Origen  had  been  corrupted*^.     Both  were  addressed 
 
 'Paii.ilaus.  to  jMacarius,  who  had  been  Vicar  ^  to  the  Praetorian  Prsefect, 
 
 rk^sw        ^^^^  ^^^^  ^  person  of  great  piety.     Ruffinus  afterwards  trans- 
 
 p.  587.        lated  Origen's  work,  "  Peri  Archon,"  that  is,  "  On  Principles," 
 
 ["  p.  23-!.]  ^vith  a  preface®  addressed  to  the  same  Macarius,  w^here  he 
 
 39  1"*^^^' says :  "I  know  that  many  have  wished  Origen  to  be  trans- 
 
 P^'!?,:;,      "lated  into  Latin  by  some  learned  men:  and  accordingly, 
 
 ^  As  St.  Athanasius  had  (A.  D.  341 )  bk.  7.  ch.  2.  §  4),  before  St.  Augustine  of 
 
 introduced  monastic  communities  into  Canterbury  brought  in  the  Benedictines, 
 
 the  West,  (comp.  supr.  bk.  18.  ch.  20.  A.D.  596.  (Ibid.  §.  13).    "  The  Church 
 
 fin.  andch.  34.   See  Giesel.  vol.  1.  §  94),  "  of  England  has  not  declared  against 
 
 so  St.  Martin,  about  A.  D.   372,   first  "  a  monastic  life  in  any  of  her  Articles, 
 
 founded  a  monastery  in  the  neighbour-  "  The  dissolution  of  Abbeys  was  an  act 
 
 hood  of  Poictiers,  on  the  Loire,  with  "  of  the  state  and  not  of  the  Church  ;  it 
 
 eiglity   disciples,    (Sulp.    Sev.   Vit.    B.  "  was  prior  to  the   Reformation,   and 
 
 Mart.   c.   10.     Supr.  bk.   16.   ch.  30).  "  carried  on  by  a  Prince  and  Parlia- 
 
 Thence,  as  is  supposed,  Pelagius  intro-  "  ment  of  the  Roman  communion  in 
 
 duced  monasticism  into  England  in  the  "  all  points,  excepting  the  supremacy." 
 
 beginning  of  the  fifth  century  (Bingh.  Collier,  vol.  1.  p.  6;5. 
 
BouK  XX.]  ECCLESIASTICAL  HISTORY.  307 
 
 "  one  of  our  brethren  liavinj^  tninslated  one  of  llic  Homilies  a.  D.  400, 
 
 "  on   the  Cuntieles,  at   the  (k'sire  of  tlic  liisliop    Daniasus, 
 
 •'  subjoined  a  preface,  so  nnicli  in  their  commendation,  tlmt 
 
 "  he    hath    made    every    body  desirous   of   reading;   Ori-ren. 
 
 "  ^Moreover,   he   promises  to  transhitc   several  of  his  other 
 
 "  works.     I   intend  tlicrcforc  to  follow,  thou<;h   in   a  style 
 
 "  much  inferior  to  his,  what  he  has  bcgmi  and  ajjiiroved,  and 
 
 "  acquaint    the   world  with    this    man,   Mliom   he   calls    the 
 
 "  second  Doctor  in  the  Church  after  the  Apostles,  and  from 
 
 "  whom  he  has  translated  more  than  seventy  Homilies.     I 
 
 "  will  also  follow  his  method,  clearing  up  the  obscure  pas- 
 
 "  sages,  and  suppressing  what  does  not  agree  M'ith  what  he 
 
 "  hath  said  elsewhere,  in  relation  to  the  Catholic  Faith ;  of 
 
 "  which  I  have  explained  to  you  the  reason  in  the  Apology 
 
 "  of  Pamphilus."     He  concludes  his  preface  with  an  earnest 
 
 caution   to  the  copyist   to  be  faithful  in  transcribing  this 
 
 work.     The  brother,  whose  name  RuHinus  docs  not  express, 
 
 and  whom  he  seems  so  much  to   commend,  is  St.  Jerome, 
 
 wishing  by  this  means  to  anticipate  him,  by  shewing  how 
 
 much  he  had  committed  himself  to  approve  of  Origen. 
 
 llulHnus  having  spread  this  translation  at  Rome,  retired  to 
 his  native  place  Aquileia,  with  a  letter  of  communion '  from  '  .«;.  irior. 
 the  Pope  St.  Siricius,  who  not   suspecting   any  thing,  had  |"  ^ ";"'  "'■ 
 made  no  difficulty  in  granting  it.     This  holy  Pope  died  soon  '^'.':,'*'^'*;'^' 
 after,  on  the  twenty-sixth  of  November,  398,  having  governed 
 the   Roman   Church  nearly  fourteen  jears *.      Immediately »  Supr.  bk. 
 after,  Anastasius   was  elected,  who  held  the  Holy  See  but  '^'  ^''"  ■'"*• 
 three  years   and  a  half.     Ruffinus  was   accused  to  him  of 
 having  spread  the  errors  of  Origen  in  Rome.     St.  Marcclla^  »  Ep.  ml 
 excited  by  her  zeal  for  the  faith,  and  friendship  for  St.  Je-  [«j6'.p.'7s2.i 
 rorae,  was  the  first  who  publicly  opposed  it.    For  she  saw  that 
 this  writing  of  Ruffinus  was  doing  much  mischief;  that  some 
 Priests  and  Monks,  and  many  seculars,  were  siiU'ering  them- 
 selves to  be  seduced  by  his  errors.     The  other  friends  of 
 St.  Jerome  at  Rome*  joined  her,  particularly  Pauliuiauus  his  [*  p.  462.] 
 brother,  and  his  friend  Eusebius,  and  two  other  Priests,  named 
 Vincent  and  Ruffinus.     Vincent  was  at  Rome  long  before 
 Ruffinus  of  Aquilcia ;  Pauliuiauus  and  Eusebius  set  out  a  year 
 after  him  ;  the  other  Ruflinus,  two  years  after.     St.  Jerome 
 had  sent  his  brother  Paulinianus  to  sell  the  remainder  of  their 
 
368  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  iulieritance  in  Pannonia,  desiring  to  enlarge  tlie  monastery 
 
 he  had  built  at  Bethlehem,  and  to  be  better  able  to  exercise 
 
 \  Ep.  2fi.     hospitality  \     Ruffinus  of  Aquileia  then  was  accused  to  Pope 
 
 p.  558.]      Anastasius.     Witnesses  were  produced   as  e\ddence  against 
 
 amm.   j^-j^^  ^j-^^  ^^^  themselves  been  reclaimed  from  the  errors  of 
 
 =  Ep.  ad     Origen  ^     His   translation  of  the   Book   of  Principles  was 
 
 [p.  782]     brought,  but  as  he  had  not  set  his  name  to  it,  copies  were 
 
 exhibited  corrected  with  his   own  hand.     The  Pope  wrote 
 
 several  times  to  him,  to  summon  him  to  Rome  and  make  liis 
 
 defence  in  person,  but  he  always  excused  himself. 
 
 In  the  mean  time  the  friends   of  St.  Jerome   gave  him 
 3  Ap.  s.      notice  of  what  was  being  done  at  Rome  ^.     Pammachius  and 
 64.^[40.''     Oceanus   wrote   him  word,   that    certain   papers   had   been 
 A  D^398l  brought  to  them,  containing  the  translation  of  the  Principles 
 of  Origen.     "  We  find  therein,^^  say  they,  "  many  proposi- 
 '  tions  which  do  not  seem  to  us  to  be  Catholic ;  and  we  also 
 '  suspect   that  many  others   have   been    suppressed,  which 
 '  would  have  discovered  the  impiety  of  the  author;  where- 
 '  fore  we  entreat  you,  for  the  good  of  all  that  are  at  Rome, 
 '  to  acquaint  us  with  this  book  of  Origen,  as  it  is  in  the 
 '  original,  and  to  correct  the  errors  or  imintentional  mistakes 
 '  of  tliis  translation.     And  as  the  translator,  without  men- 
 '  tioning  your  name,  artfully  insinuates  in  his  preface,  that 
 '  he  has   executed  the  work  you  promised,  and  that  you 
 maintain  the  same  opinions;  you  ought  to  clear  yourself 
 '  from  this  suspicion,  lest  your  silence  be  taken  for  a  con- 
 fession," 
 
 Li.  St.  Jerome  having  received  this  letter,  together  with  the 
 
 writes  translation  and  preface  of  Ruffinus,  wrote  to  Pammachius  and 
 ifiiffinus.  Oceanus,  justifying  the  commendations  he  had  bestowed  on 
 ^  Ep.  65.  Origen*.  He  says,  that  he  praised  his  mind  and  learning,  but 
 A.D.^399.]  without  approving  his  doctrine;  and  that  he  made  use  of  him 
 ad  iPamm.   ^^  g^  Cvpriau^  did  of  Tertullian,  and  in  the  same  manner  as 
 
 et  Ocean.  -  -t^  _  •* 
 
 ['  p.  342.]  the  books  of  Apollinaris  against  Porphyry,  and  the  Eccle- 
 siastical History  of  Eusebius,  are  employed.  He  owns  that 
 ["  Apoii.  he  studied  under  Apollinaris"  and  Didymus,  and  that  he  had 
 cenum  also  been  instructed  by  a  Jew.  I  have  read  Origen,  he  adds, 
 Antiochiae  ^^^  know  all  that  he  has  written;  beheve  me,  I  speak  by 
 eTcoiu'T  experience,  his  dogmas  are  poisonous'',  and  do  \iolence  to  the 
 ['  p.  343.1  Scriptures.    He  commends*'  the  morals  of  Origen,  and  his  im- 
 
 [^  p.  346.]  ^  ^       ' 
 
 c.  3. 
 
BOOK  XX.]  ECCLESIASTICAL  IIISTOrvY.  3G9 
 
 mcuso  labours;  ho.  upjrce^s  (liat  liis  errors  are  oxcusuble;  only  A.  D.  -too. 
 ho  would  not  have  liim  extolled  as  an  Apostle,  or  ha\e  it  pro- 
 tended that  he  is  never  mistaken.     As  to  the   Apolopy  of 
 Ori«;cn,  attributed  to  the  Martyr  raiu|)hihis',  he  allirnis  that  ['  p-  •34"-] 
 it  was  not  composed  by  liim,  but  by  J'jusel)ius.     lie  wrote'' »i:|',.  (^i. 
 also  to  Ruffinus ;  for  when  he  left  Palestine,  they  parted  good  A.^f))*;j(!i'(.'^' 
 friends.     St.  Jeronu>  complains  <;ently  of  his  preface,  in  which  ■"'  'fi'""'"] 
 Kutlinus,  while  ho  secuungly  commends  him,  really  accuses 
 him  of  the  errors  of  Origen ;  and  begs  him  to  be  more  cautions 
 for  the  future,  lest  others  should  not  bear  it  with  the  same 
 patience. 
 
 At  the  same  time  St.  Jerome,  according  to  the  desire  of 
 Pammachius  and  Oceanus,  translated  Origcn's  Book  of  Prin- 
 ciples,    lie  himself  acknowledged  the  necessity  of  making  a 
 new  translation',  on  comparing  that  which  they  had  sent  him  ^  Apoi.  ad 
 with  the  Greek  original.     For  he  observes  that  lluffinus  had  Knir.  i.c.2.' 
 corrected  the  errors  of  Origen  against  tlie  Trinity,  which  '^''V)'''!ioi  i 
 would  not  have  been  tolerated  at  Rome ;  but  that  he  had  let 
 alone  the  other  dogmas,  concerning  the  fall  of  the  Angels,  of 
 souls,  of  the  resurrection,  the  jdurality  of  worlds,  and  of  the 
 restoration  of  all  things.     Ruflinus  had  left  all  these  errors  in 
 Origen  as  he  found  them,  or  had  confirmed  them   by  the 
 writings  of  Didymus*.     St.  Jerome  therefore  thought  himself  [Vommcn- 
 obliged  to  make  a  more  impartial  version  of  this  work,  where  Didymiciui 
 all  the  errors  of  Origen  should  equally  appear.  l!"rti"sN 
 
 Pammachius  having  received  this,  was  shocked  at  these  or-  '""'*  I'™" 
 
 ...  .  pii;,'nator 
 
 rors,  and  kept  the  bt)ok  close,  for  fear  of  their  becoming  public.  o>t.  supr. 
 But  one  of  the  brethren,  prompted  by  an  indiscreet  zeal,  bor-  lo.'aniiyy.'] 
 rowed  them  to  read,  promising  speedily  to  return  them,  and 
 Pammaehius  lent  them  without  suspicion.     The  other  imme- 
 diately got  writers  in  short-hand,  and  copied  out  the  whole 
 work  with  dispatch,  that  he  returned  it  sooner  than  he  had 
 promised.     This  copy  he  eonnnunieated  to  others ;  but  it  was 
 full  of  errors,  and  in  many  places  the  sense  was  inccmipletc, 
 as  well  by  reason  of  the  obscurity  of  the  matter,  as  by  the 
 hurry  of  the  transcribers.     AVhcrelbrc  ten  years  after,  that  is, 
 about  the  year  409,  a  person  named  Antus  desired  St.  Jerome 
 to  send  him  the  true  version,  which  he  did;  and  at  the  same 
 time  to  provide  him  with  the  antidote,  he  wrote  a  letter*,  *  Ep.  .5n. 
 wherein  he  sets  down  the  errors  contained  iu  each  of  the  four  X.^i)! -iliu 
 
 11  b  "''  •^'''- 
 
370  ECCLESIASTICAL  HISTORY.  [book  xx. 
 
 A.  D.  400.  books  of  the  Principles.     The  version  of  St.  Jerome  is  lost, 
 and  that  of  E,uffinus  only  remains. 
 
 When  Ruffinus  heard  that  St.  Jerome  had  translated  the 
 Books  of  Principles,  he  was  so  incensed,  that  his  friends  at 
 Rome  did  not  think  it  advisable  to  send  him  St.  Jerome^s 
 letter,  to  Aquileia.  Meanwhile,  he  composed  thi'ee  books 
 against  St.  Jerome,  which  appeared  some  time  after.  He 
 also  much  about  the  same  time  translated  Eusebius'  Eccle- 
 siastical History,  at  the  desu-e  of  Chromatius,  Bishop  of 
 Aquileia.  To  which  he  added  two  books,  which  continued  it 
 to  the  reign  of  Theodosius  the  Great.  He  tells  us  that  he 
 was  about  it  when  Alaric  passed  the  Alps,  to  enter  Italy. 
 Lll.  Pope  Anastasius  had  often  cited  him  to  Rome,  to  defend 
 
 cDndemned  himself.     He  did  not  go,  but  only  wrote  him  a  letter' ;  where 
 at  ^ome.     j^g  ^^^^  ^^  excuse,  that  not  ha^dng  seen  his  relations  for  thirty 
 Anastas.]    years,  it  would  be  hard  to  leave  them  so  soon,  and  that  he 
 torn.  6.       "vvas  much  tired  with  his  long  journey.    He  pretends  that  his 
 [p.  259.]     faith  was  sufficiently  proved  by  the  persecution  he  underwent 
 '  Supr.  bk.  at  Alexandria,  namely,  in  the  time  of  Valens^     However,  he 
 makes  his  Confession  of  Faith  concerning  the  Trinity,  the 
 Incarnation,  the  Resurrection  of  the  Flesh,  the  Eternity  of 
 Hell  Torments,  in  sufficient   conformity  with  the  Cathohc 
 doctrine.     Concerning  the  Origin  of  Souls,  he  relates  three 
 opinions ;  but  says  he  has  embraced  none  of  them,  and  that 
 he  holds  what  the  Church  plainly  teaches  concerning  them, 
 that  God  is  the  Author  of  both  body  and  soul.     As  to  the 
 translation  of  Origen,  he  said,  he  neither  defends  nor  ap- 
 proves, but  only  interprets  him ;  and  protests,  that  he  never 
 did,  nor  would  hold  another  faith  than  that  of  the  Chiu'ch  of 
 Rome,  and  the  Churches  of  [Alexandria,]  Aquileia  and  Jeru- 
 salem. 
 ^  Ep.  87.         This   apology  did   not   satisfy  Pope  Anastasius ;   he  not- 
 Pamm.  et   withstanding  condemned  Ruffinus,  and  hearing  that  Theo- 
 [A.B.  405.  pliilus  of  Alexandria  had  condemned  the  Avi'itings  of  Origen 
 ^  En^  le"'"'  ^^^  forbidden  any  one  to  read  them,  he  condemned^  them  at 
 [96.'  ad       Rome  also.     He  did  this  mainly  at  the  earnest  soUcitation  of 
 p.  782.        St.  Marcella^,  and  probabty  in  the  year  401.    In  the  following 
 c.  5."     "    year  he  wrote  ^  to  John,  Bishop  of  Jerusalem,  who  had  con- 
 Hier  torn   ^^^^^'1  ^i^  ^^  ^^^  ^^^6  of  Ruffiuus,  and  speaks  to  him  in  the 
 5.  [p.  2G0,  following  manner :  "  It  is  for  Ruffinus  to  consider  how  he 
 
 261.]  Cone.  ° 
 
 2.  p.  1194. 
 
BOOK  XX.]  ECCLESIASTICAL  HISTORY.  .171 
 
 "  will  1)0  iiblc  to  justify  himself  before  God,  who  is  the  Judge  A.  D.  400. 
 "  of  his  couscicucc.  As  for  Orijj^cn,  whom  he  liiith  trans- 
 "  lated  into  our  tongue,  I  knew  not  before  who  he  was,  nor 
 "  what  he  had  advanced."  He  afterwards  declares  how  that 
 he  wholly  disapproves  of  his  translation,  as  being  of  no  other 
 use  but  to  infect  the  Roman  Church  with  a  pernicious  doc- 
 trine. He  trusts  in  the  Divine  Providence,  that  his  own  conduct 
 will  be  approved  by  the  whole  world,  and  says  that  he  hud 
 Mritten  more  at  large  to  his  brother  \'eneriu.s,  who  was  Bishop 
 of  Milan,  the  successor  of  Simplician.  He  adds,  that  there 
 is  a  Rescript  from  the  Emperors  forbidding  all  the  faithful  to 
 read  Origen's  books.  He  e.xhorts  John  not  to  pay  attention 
 to  common  talk,  or  to  entertain  unjust  su.spieions  against 
 any  one,  which  seems  to  refer  to  St.  Jerome.  He  concludes 
 speaking  of  Rufliuus :  "  Know  that  I  look  upon  him  as 
 *'  divided  from  us,  so  that  I  desire  I  may  not  know  where  he 
 "  is,  or  what  he  does ;  in  fine,  let  him  be  absolved  where  he 
 "  can'."  Thus  ends  the  letter  of  Pope  Anastasius,  which  is  '  SocAin.i. 
 the  only  writing  we  have  of  his.     In  it  he  treats  John  of^g  '[p    ' 
 
 Jerusalem  with  great  res])ect,  and  savs  that  the  glorv  of  his  i^''-]  .^-P- 
 ^  ^         '  •  ^       •  Justinian. 
 
 Pontificate  was  spread  through  the  whole  world ;  which  proves  torn.  5. 
 that  the  charges  of  Origenism,  made  against  hira  by  St.  Epi-  ess.  h.  [ad 
 phauius  and  St.  Jerome,  had  made  no  great  impression  s^t '.^ ''j "^"Ig 
 Rome,  or  that  they  were  forgotten.     Origeu  was  also  con-  S!"""';;''' 
 
 '  J  o  o  Gen.  Alans. 
 
 demned  in  Italy  by  Venerius  of  Milan,  and  even  by  Chro-  tom.  <». 
 matius  of  Aquileia ;  in  short,  by  all  the  "West. 
 
 EM)  or  Tlir  TWr.NTlKTII    HOOK. 
 
 n  b  2 
 
INDEX   TO  THE   TEXT. 
 
 'I'tu  R^cn-ncci  arc  iikuIc  to  BouKb  and  CiiArTLHS. 
 
 Absis.     See  Apsii. 
 
 Abundantius,  Bishop  of  Trent,  18.  10. 
 
 Abniliam,  liishop  of  Hatiui',  at  Council 
 
 of  Constantiiiopk',  18.  1. 
 
 Kf^yptiaii  Abbot,  20.  (J. 
 
 Absolutiuii,  1!».  21,  22. 
 AbstiiieiiiTs,  superstitious,  19.  17. 
 Acacias,  Bishop  of  Berrlicea,  at  Council 
 
 of  Constantinople,  18. 1.  senttollonie 
 
 to  Ileal  tlie  Schism  of  Antiocli,  20. 
 
 41. 
 Academics,  attacked  by  St.  Augustine, 
 
 18.  53. 
 
 Accusations  against  Bishops,  18.  8  :  19. 
 22. 
 
 Adelphius,  chief  of  the  Massalians,  con- 
 victed by  Flavian,  19.  2(5. 
 
 Adrodaliis,  son  of  St.  Augustine,  IS.  51. 
 His  Baptism,  18.  ol.    His  Death,  19. 
 
 ;}7. 
 
 Adi/la,  of  the  Pagans,  1 9.  28,  30. 
 
 Acriaiis,  19.  3(i. 
 
 At-rius  and  his  doctrines,  19.  36. 
 
 Agaptc,  abolished  by  St.  Ambrose,  18. 
 51.  and  in  Africa,  19. 'H.  Combated 
 by  St.  Augustine,  20. 1 1.  Their  origin, 
 ibid,    in  use  at  Rome,  ibid. 
 
 Agnpiits,  claims  the  Bishopric  of  Bostra, 
 
 19.  51. 
 
 Agcliiis,  Novatian  Bishop  of  Constanti- 
 nople, 18.  26. 
 
 Agricola,  St.,  his  martyrdom,  and  dis- 
 covery of  his  relics,  19.  18. 
 
 Ai;rippinu.<!,  in  Africa,  20,  I-7. 
 
 Albe,  the,  a  vestment  of  the  Deacon, 
 
 20.  33. 
 
 Albiua,  daughter-in-law  of  Melnnia,  21. 
 
 31. 
 a  Roman  lady,  acquainted  with 
 
 St  Jerome,   18.  20.     Mother  of  St 
 
 Marcella  and  St.  Asella. 
 
 Albinus,  Pagan  Iligli-Priest,  converted 
 by  his  daughter  La-ta  aiul  his  son- 
 in-law. 
 
 Alexander,  St.,  a  Door-keeper,  martyred 
 at  Anaunia  by  the  barbarians,  20.  22. 
 
 Alleluia,  20.  8,  45. 
 
 Almuner,  among  the  Monks,  20.  6. 
 
 Alijpiits,  the  friend  of  St.  Augustine, 
 whom  he  follows  to  Milan,  18,  51,  is 
 converted,  18.  52.    baptized,  18.  54. 
 
 Amantiiis,  Hisliop  of  Nice,  at  the  Council 
 of  Acjuileia,  18.  10. 
 
 Ambrose,  St.,  ordains  Aneminius  at  Sir- 
 niium,  18.  1((,  notes.  At  the  Council 
 of  Acpiileia,  18.  12.  at  tlie  Council  of 
 Rome,  A.  D.  382,  18,  19.  olllrs  the 
 Sacrifice  in  a  private  liouse,  18.  19. 
 performs  a  miraculous  cure,  ibid.  His 
 treatise  on  the  Incarnation,  18.  23. 
 sent  as  ambassador  to  Maximus  l)y 
 the  Empress  J ustina,  IS.  28.  refuses 
 to  communicate  with  Maximus,  ibid. 
 Replies  to  the  Memorial  of  Sym- 
 m.ielms,  concerning  the  altar  of  Vic- 
 tory, 18.  32.  Persecuted  by  the  Kni- 
 jjress  J  ustina,  18.  41.  His  sermons 
 on  this  occasion,  18.  42.  He  refuses 
 to  contest  the  See  of  Milan  with 
 Auxentius,  in  the  Emperor's  Con- 
 sistory, IS.  43.  relies  on  the  people's 
 attachment  to  the  Faith,  18.  4K  Ser- 
 mon against  Auxentius,  18.  45.  At- 
 tempts against  bis  life,  ibid.  Dis- 
 covery of  the  Reliipies  of  St  Gervasius 
 and  Protasius,  18.  'Hi.  Miracles  at 
 this  time,  18.  47.  Sent  a  second  time 
 on  an  embassy  to  Maxinms,  18.  57. 
 Refuses  his  conununion  and  that  of 
 the  Bishops  who  connnunieated  with 
 him  or  had  procured  the  death  of  the 
 Priscillianists,  18.57.  Comp.  18. .{(), 
 intercedes  for  the  Bishop  of  Callini- 
 cu?,  19.  1  1.    His  inllueucc,  ibid,   bids 
 
374 
 
 INDEX  TO  THE  TEXT. 
 
 Theodosius  leave  the  Sanctuary,  19. 
 15.  His  letter  to  Theodosius  on  the 
 Massacre  at  Thessalonica,  19.  21. 
 obliges  him  to  do  public   Penance, 
 
 18.  21.    His  high  esteem  of  Penance, 
 
 19.  22.  and  his  sympathy  with  Peni- 
 tents, ibid.  His  letter  to  Theophilus, 
 Bishop  of  Alexandria,  on  the  Schism 
 of  Antioch,  19.  26.  His  funeral  Ora- 
 tion on  Valentinian  the  Younger,  19. 
 33.  on  Theodosius,  19.  58.  Trans- 
 lation of  Vitalis  and  Agricola,  Mar- 
 tyrs, 19.  48.  His  sermon  "Exhorta- 
 tion to  Virginity,"  ibid.  Miracle  on 
 a  child,  ibid.  Theodosius  commits 
 his  cliildren,  Honorius  and  Placidia, 
 to  the  care  of  St.  Ambrose,  19.  50. 
 St.  Ambrose  sends  to  St.  Paulinus 
 the  Reliques  of  SS.  Nazarius  and 
 Celsus,  20. 13.  saves  some  criminals, 
 
 20.  15.  withstands  the  attempts  of  the 
 Emperor  to  take  away  deposits  from 
 the  Church,  20.  15.  Judgments  of 
 St.  Ambrose,  20,  16.  Selection  of  his 
 Clergy,  20.  17.  His  disciples,  ibid. 
 His  letter  to  the  Church  of  Vercelke, 
 20.  18.  His  reputation,  20.  19.  His 
 miracles,  20.  20.  His  virtues,  ibid. 
 His  dying  words  and  rest  in  Christ, 
 20.21.  His  funeral,  iftic?.  He  ajipears 
 after  his  decease  in  the  East  and  at 
 Florence,  ibid,  his  sentence  on  cer- 
 tain Priscillianists,  20.  48. 
 
 Jmbrosiana  Basilica,  18.  47.  at  Florence, 
 18.  48. 
 
 Ambrosiamim,  or  Hymn,  18.  46. 
 
 ylmphilochius,  St.,  Bishop  of  Iconium,  at 
 the  Council  of  Constantinople,  18.  1. 
 His  boldness  in  reproving  Theodo- 
 sius, 18.  27.  Condemns  the  Mas- 
 salians,  19.  26.  commemorated  on  the 
 twenty-thitd  of  November,  19.  52. 
 His  writings  not  extant ;  his  miracles, 
 ibid. 
 
 Anastasia,  Church  of,  at  Constantinople, 
 18.  4. 
 
 Anastasius,  Pope  St.,  succeeds  St.  Siri- 
 cius,  20,  50.  condemns  Ruffinus,  20. 
 52.  and  the  writings  of  Origen,  ibid. 
 His  letter  to  John,  Bishop  of  Jeru- 
 salem, about  Ruffinus,  ibid.  His 
 deatli,  and  succession  of  Innocent, 
 A.  D.  402,  commemorated  on  the 
 27th  April. 
 
 Anathema,  discourse  of  St.  Chrysostom 
 on,  19.  9.  Difference  between  Ana- 
 thema and  Separation  from  Com- 
 munion, ibid. ;  see  too  1 9.  22. 
 
 Aiinunia,  near  Trent,  Martyrs  at,  20.  22. 
 
 Anctiuritfs,  in  Egypt,  20.  5.  Anchorites 
 derived  by  Piammon  from  the  Coe- 
 nobites, ibid. 
 
 Andragathius,  treacherously  puts  Gra- 
 tian  to  death  at  Lyons,  18.  28. 
 
 Andrew,  a  Monk  of  the  Isle  Capraria, 
 helps  Mascezel,  by  his  prayers,  20. 
 29. 
 
 Aneminius,  Bishop  of  Sirmium,  at  the 
 Council  of  Aquileia,  18.  10. 
 
 Anomocans,  anathematized  at  Constan- 
 tinople, A.  D.  381 ,  18.  6.  Discourses 
 of  St.  Chrysostom  against  the,  19.  9. 
 
 Anthropomorphites,  19.  45. 
 
 Antidicomarianites,  18.  20. 
 
 Antioch,  metropolis  of  the  East,  ace. 
 Canon  of  Nicsea,  19.  45.  See  19.  27. 
 Sedition  at,  against  Theodosius,  19.  1. 
 Council  there  against  the  Massalians, 
 19.  26.  Schism  at  Antioch,  18.  3.  and 
 19.  27.   healed,  20.  41. 
 
 Antiochus,  of  Samosata,  nephew  and  suc- 
 cessor of  St.  Eusebius,  18.  1. 
 
 Antiphons,  Anthems,  or  responsive 
 chaunts,  at  Milan,  1 8.  46 ;  see  note  o, 
 p.  11. 
 
 Anysius,  St.,  Bishop  of  Thessalonica, 
 made  Vicar  of  Eastern  lllyricum  by 
 Pope  St.  Damasus,  18.  22.  presides  at 
 the  Macedonian  Council,  which  con- 
 demned Bonosus,  19.  27. 
 
 Apocrypha,  certain  books  of,  declared 
 Canonical  by  the  fourth  Council  of 
 Carthage,  20.  26.  called  Scripture,  19. 
 26.  note  x. 
 
 Apollinarians,  how  received  back,  18.  8. 
 Law  against,  19.  10. 
 
 Apollinaris,  condemned  at  Constanti- 
 ple,  18.  6.  His  heretical  poetry,  19. 
 11.  refuted  by  St.  Gregory  Nazian- 
 zen,  18.  24;  see  19.  11.  and  by  St. 
 Ambrose,  18.  23.  instructed  St.  Je- 
 rome, 20.  51. 
 
 Apollonius,  St.,  an  Egyptian  Abbot  at 
 Hermopolis,  20.  9. 
 
 Apostates,  laws  against,  18.  27. 
 
 Appeals  to  Rome,  18.  7,  8 ;  see  ch.  17. 
 Reference  to  Rome,  19.  27.  to  the 
 Emperor,  condemned,  18.  29.  from 
 Pope  to  Universal  Council,  20.  30. 
 
 Apsis,  in  a  church,  20.  26. 
 
 Aquileia,  Council  of,  A.D.  381,  18.  10. 
 Condemnation  of  the  Arians  Palla- 
 dius  and  Secundianus  at  it,  IS.  15. 
 Letters  of  the  Council  to  the  Bishops 
 of  Gaul,  18.  i6.  to  the  Emperor  Gra- 
 tian  and  to  Theodosius,  ibid. 
 
 Arbogastes,  a  Pagan  Count ;  a  Frank, 
 employed  by  Gratian  ;  adheres  to  Va- 
 lentinian ;  his  power  in  Valentinian' s 
 court,  1 9.  32.  kills  Valentinian,  and 
 advances  Eugenius  to  the  Imperial 
 power,  ibid.  His  death,  A.  D.  394, 
 19.  49.  Claims  friendship  with  St. 
 Ambrose,  20.  19. 
 Arcadius,  proclaimed  Augustus  by  his 
 father  Theodosius,  A.D.  383,  18.  27. 
 His  treatment  by  St.  Amphilochius, 
 ibid,    succeeds  Theodosius,  20.  ]. 
 
INDEX  TO  THE  TliXT. 
 
 375 
 
 y/rrA(/((ioon,  of  St.  Ambrose,  19.  15;  see 
 20.  32. 
 
 Archvlaiis,  Count,  tries  in  vain  to  me- 
 diate between  Jolni  of  Jerusalem  and 
 the  Monks,  19.  Xry. 
 
 Archebiiis,  Hisliop  of  Panephysisi,  20.  3. 
 
 ■ Monk  of  Dioleo.s,  20.  5. 
 
 Arianzus,  estate  and  retreat  of  St.  Gre- 
 gory Nazianzen,  18.  2i. 
 
 Arians,  condemned  at  Constantinople, 
 A.D.  3S1,  18.  G.  Not  rel):iptized  on 
 being  received  into  the  Church,  18.  8. 
 Laws  against  tlieni,  18.  9.  Arians  at 
 tlie  Council  of  Aquileia,  18.  10,  iirc. 
 Condemned  by  St.  Damasus,  18.  22. 
 and  St.  Ambrose,  18.  23.  and  Theo- 
 dosius,  after  tlie  tliird  Council  of  Con- 
 stantinojilc,  18.  2(i.  and  tlie  rejjroof 
 of  St.  Amjjliilochius,  18. 27.  Favoured 
 by  the  Empress  Justina  at  Milan, 
 wlio  consequently  persecutes  St.  Am- 
 brose, 18.  H.  Law  in  their  favour, 
 of  Valentinian,  A.D.  38G,  18.  13. 
 Their  disturbances  at  Constantin()j)le 
 during  the  war  with  Maxinms,  19.  13. 
 Law  of  Theodosius  against  them, 
 A.  D.  388,  ibid.  Divisions  among 
 them,  19.  35.  drag  Cresconius  from 
 asylum,  20.  15. 
 
 Arseiiius,  St.,  tutor  to  Arcadius  and  Ho- 
 norius,  20.  1.  Sec,  concerning  him, 
 20.  1—3. 
 
 AschoVtus,  St.,  Bishop  of  Thessalonica, 
 baptized  Theodosius.  He  was  present 
 at  the  Council  of  Constantinople,  18. 
 3.  as  being  within  the  dominions  of 
 Theodosius.  He  visits  St.  Ambrose 
 while  at  Home,  18.  19.  His  death, 
 18.  22. 
 
 Asrlla,  St.,  Virgin;  friend  of  St.  Jerome 
 at  Rome,  18.  20.  Her  mode  of  life, 
 18.  21. 
 
 Assemblies  of  Heretics  forbidden,  18.  27. 
 
 Asijlntn,  in  the  Church,  at  Milan,  20.  15. 
 forbidden  in  the  Kast,  21).  ;3(i. 
 
 Athaiiasius,  St.,  not  spared  by  the  Luci- 
 ferians  in  their  petition,  18.  40. 
 
 Attains,  Arian  priest  at  the  Council  of 
 Aquileia,  18.  10. 
 
 Aiifrustine,  St.,  His  birth  and  education, 
 18.  48.  becomes  a  Manichee,  18.  49. 
 is  disgusted  with  Maniclueism,  18.50. 
 at  Milan,  18.  51.  attachment  to  St. 
 Ambrose,  ibiii.  addresses  himself  to 
 St.  Simplicianus,  ibiiL  His  conver- 
 sion, 18.  52.  and  retirement  from  bis 
 professorship,  ibid.  His  first  works 
 against  the  .\cademics,  On  the  Happy 
 Life,  On  Order,  his  Soliloquies,  18. 
 53.  Baptized,  18.  54.  On  the  Divi- 
 nation of  Evil  Spirits,  19.  30.  His 
 retirement  in  Africa,  19.  37.  Books 
 on  Genesis  against  the  Manichees, 
 ibid.    Book  on  The  Master,  ibid.    On 
 
 true  Religion,  ibid.  Ordained  Priest, 
 19.  38.  His  monastery  at  Ilip])o,  ibid. 
 preaches,  ibid.  Letter  to  Valerius, 
 ibid.  On  the  Profitableness  of  Faith, 
 ibid.  On  the  Two  Souls,  ibid.  Con- 
 ference with  Fortunatus,  19.  39,  40. 
 Letter  to  Aurelius  to  abolish  the 
 Agap;r,  19.  41.  origin  of  friendship 
 with  St.  Jerome,  ibid.  Sennon  on 
 Faith  and  the  Creed,  ibid.  First 
 writings  against  the  Donatists ;  his 
 Acrostic,  19.  53.  Friendshij)  with  St. 
 Paulinus,  19,  55.  Book  on  Widow- 
 hood, to  Juliana,  19.  GO.  preaches 
 against  the  Agapa*,  20.  11.  His 
 writings,  while  Priest,  viz.  Com- 
 nu'Utaries  on  parts  of  Scriptures, 
 Book  of  Eighty-three  Questions,  On 
 Lying,  and  Against  the  Maniehie 
 Adimantus,  20.  12.  Bishop  of  Hi|>po, 
 ibid.  His  writings,  A.  D.  397,  On 
 various  questions  of  Scripture  to  St. 
 Simplician,  The  Christian  Contest ; 
 Against  the  Ejiistle  of  Manes,  sc.  of  the 
 Foundation,  20.  23.  At  third  Council 
 of  Carthage,  20.  24.  Conference  with 
 Glorius,  20.30.  with  Fortunius,20.31. 
 On  Manual  Labour  of  the  Monks,  20. 
 34.  Occupied  with  Arbitrations,  20.  35. 
 His  writings,  A.  D.  400,  On  Faith  in 
 the  Invisible;  On  Catechizing;  On 
 tlie  Christian  Doctrine;  On  the  Tri- 
 nity ;  On  the  .\grcemcnt  of  the  Evan- 
 gelists ;  Questions  on  St.  Matthew 
 and  St.  Luke,  and  Commentary  on 
 Job  ;  his  Confessions ;  against  the 
 Manichee,  Faustus ;  On  the  Good  of 
 Marriage ;  and  on  Virginity ;  An- 
 swers to  the  Questions  of  Januarius  ; 
 Books  against  Parmenian  ;  on  Bap- 
 tism ;  against  Petilian  ;  20.  41 — 47. 
 
 Aurelius,  Bishop  of  Carthage,  successor 
 toGenethlius,  19.41.  Correspondence 
 with  St.  Austin  on  the  Agapa; ;  as- 
 sembles a  Council  at  Hippo,  ibid. 
 presides  at  the  third  Council  of  Car- 
 thage, 20.  24. 
 
 Ausonius,  master  and  friend  of  St  Pau- 
 linus, 19.  55.  blames  St.  Paulinus 
 for  retiring  from  the  world,  ibid. 
 
 .tutlioritif  of  Couni  ils,  20.  4G. 
 
 Au.tiuliu.i,  or  Mercurinus,  .\rian  Bishop 
 of  Milan,  18.  43.  otTers  arbitration  to 
 St.  .\mbrosc  in  the  Imperial  Con- 
 sistory, 18.  4K  Sermon  against  him 
 by  St.  .\mbrose,  18.  45. 
 
 H. 
 
 Bahylas,  St.,  Church  of, at  Antioch.  18.  2. 
 Baf^udius,   contests    with    Agapius,   the 
 
 See  of  Bostra,  19.  51. 
 Bagaia,  Council  of,  held  by  Primianists, 
 
 A.D.  394,  19.  54. 
 
376 
 
 INDKX  TO  THE  TEXT. 
 
 Baptism,  Holy.  Wliat  Heretics  to  be  re- 
 baptized,  18.  8.  of  infants,  20.  46. 
 Rules  of  Pope  St.  Siricius,  18.  34. 
 Ceremonies  of  its  administration,  ac- 
 cording to  St.  Ambrose,  18.  54;  and 
 according  to  St.  Cyril  of  Jerusalem, 
 18.  55.  Sponsors  at,  19.  50.  Rules 
 of  the  third  Council  of  Carthage,  20. 
 26.  of  the  fifth,  A.  D.  400,  20.  43. 
 St.  Augustine  on  Baptism,  20.  47. 
 Baptism  of  children,  18.  34.  and  20. 
 47.  Lay  Baptism,  20.  47.  Baptism 
 necessary,  ihid.  Valentinian  dies  with- 
 out Baptism,  19.  23.  if  uncertain 
 whether  one  has  been  baptized,  20. 43. 
 how  esteemed  by  Massalians,  19.  25. 
 by  Novatians,  19.  23.  the  form  per- 
 verted by  the  Eunomians,  19.  35. 
 
 Barhafian,  Apostate  Monk,  at  Milan, 
 20.  18. 
 
 Barrenness,  Spiritual,  20.  7. 
 
 Basil,  St.,  Bishop  of  Csesarea,  succeeded 
 by  Helladius,  18.  1. 
 
 Basil,  friend  of  St.  Chrysostom,  made 
 Bishop,  against  his  will,  19.  7. 
 
 Bassianiis,  Bishop  of  Laus  Pompcja 
 (Lodi),  18.  10;   19.  19;  and  20.  21. 
 
 Bath,  abstinence  from,  an  act  of  mor- 
 tification, 19.  22;  see  20.  10. 
 
 Bautn,  monastery  at,  perhaps  the  saix.'» 
 as  Tabenna,  20.  9. 
 
 Bcnevolus,  refuses  to  draw  up  a  law  in 
 favour  of  the  Arians  for  Valentinian, 
 
 18.  43.  Friend  of  Bishop  St.  Gau- 
 dentius,  20.  1 4. 
 
 Bigamy,  the  having  been  the  husband 
 of  a  second  wife,  18.  35. 
 
 Bishops,  distinct  from  Presbyters,  19.36. 
 examination  before  ordination,  20.  32. 
 of  Macedonia  and  Egypt  at  the  Coun- 
 cil of  Constantinople,  18.  3.  Trans- 
 lation of  Bishops  forbidden,  ihid.  In- 
 fluence of  the  Emperor,  18.  5.  Not  to 
 interfere  with  other  Bishops,  18.  7; 
 
 19.  27,  and  43.  20,  21.  Accusation  of, 
 IS.  7,  22;  see  19.  22;  20.  25.  The 
 ordinary  minister  of  Penance,  19.  22. 
 Continence  of,  an  "  Apostolic  institu- 
 tion," ibid.  May  not  be  consecrated  to 
 a  see,  while  the  Bishop  he  would 
 succeed  lives,  19.  27;  see  20.  12. 
 Employed  as  Ambassadors,  19.  34. 
 in  the  case  of  St.  Ambrose,  18.  28,  57. 
 Ordained  by  three  Bishops,  20.  24. 
 New  Bishoprics,  ihid.  See  Transla- 
 tions. 
 
 Blesilla,  mother  of  S.  Paula,  IS.  21. 
 
 daughter  of  S.  Paula,  and  widow, 
 
 IS.  21.    her  knowledge,  ibid. 
 
 Bunosns,  heretical  Bishojj  of  Sardica, 
 condemned,  19.  27. 
 
 Bo.ipltorus,  Bishop  of  Colonia  in  Cap- 
 padocia,  at  the  Council  of  Constanti- 
 nople, 18.  1. 
 
 Bricciiis,  St.,  succeeds  St.  Martin  in  the 
 see  of  Tours,  20.  49. 
 
 Brothers,  the  four  tall,  19.  45. 
 
 Bubalus,  or  Buffalo,  surname  of  Paph- 
 nutius,  20.  7. 
 
 Burial,  with  Psalms  and  Hymns,  19.  31. 
 
 Bijzns,  Bishop  of  Seleucia,  at  a  Council 
 held,  by  Flavian,  at  Antioch  to  con- 
 demn Adelphius,  the  Massalian,  19. 
 26. 
 
 Cabarsussi ;    the    Donatists    (Maximi- 
 
 anists,)  hold  a  Council  there,  19.  54. 
 Casarea,  metropolis  of  Palestine,  19.  45. 
 Ccesarius,  sent  by  Theodosius  to  Antioch 
 
 to  quell  the  sedition,  19.  3.    returns 
 
 to  Constantinople,  19.  9. 
 Calligonus,  an  Eunuch  in  the  Court  of 
 
 Valentinian,  threatens  St.  Ambrose, 
 
 18.  42. 
 
 Callinicus,  in  Osdroene,  the  Bishop  of, 
 condemned  to  restore  a  synagogue 
 which  had  been  burned,  19.  14. 
 
 Canons.     See  the  different  Councils. 
 
 Canopus,  Idol  at,  19.  30.  Monasteries 
 at,  19.  31. 
 
 Capua,  Council  at,  A.D.  391,  19.  27. 
 
 Carterius,    Master   of  St.   Chrysostom, 
 
 19.  7. 
 
 Cu.-ihage,  Councils  at.     See  Councils. 
 Cassia,:   a  Scythian,  20.  3.     His  travels 
 
 among  i\e  monasteries  of  Egypt,  ibid. 
 Castulus,  an  ^Wan  Priest,  rescued  by  St. 
 
 Ambrose  froij,  ♦^he  people  at  Milan, 
 
 18.  41. 
 Castus,  Deacon  of  St.  A.-nbrose,  20.  20. 
 Catecheses   of  St.  Cyril  oi  Jerusalem, 
 
 18.  55. 
 Catechizing,  on,  by  St.  Augustine,  20. 
 
 44. 
 Catechumens,  18.  34.  and  20.  33. 
 Catholic,  the  name,  a  note  of  the  Church, 
 
 20.  23. 
 
 Celestis'  (Cybele)  temple  at  Carthage, 
 20.  42.    changed  into  a  cemetery. 
 
 Celibacy  of  Clerks.     See  Clerks. 
 
 Cliaunting,  adopted  by  St.  Ambrose,  18. 
 42,  46.  at  celebration  of  the  festival 
 of  the  Maccabees,  19. 14.    See  Burial. 
 
 Chorepiscnpus,  18.  25. 
 
 Clirism,  Holy,  consecrated  by  the  Bishop, 
 20.  24,  33,  48.  used  in  restoration  of 
 certain  heretics,  18.  8.  and  in  Con- 
 firmation, ibid. 
 
 Christians,  contrasted  with  Pagans,  18. 
 32.    how  favoured  by  the  Emperors, 
 
 18.  38.  Weak  Christians,  19.  17. 
 Christian  life,  20.  14.  One  himdred 
 thousand  at  Constantinople,  20.  39. 
 
 Christmas,  festival  of,  introduced  into 
 the  East,  19.  9.   observed  in  the  West, 
 
 19.  21.    in  Spain,  19.  57. 
 
INDEX  TO  THK  TKXT. 
 
 377 
 
 CfiroiiKttius,  ;i  I'licst  of  AiiuiKiii,  friiiul 
 
 of  St.  Jiroim-,  IH.  10. 
 Chnisustoin,  St.,  liis  liirtli,  A.  D.  347,  nnd 
 ediuMtion,  li).  7.  Disciple  of  St.  Me- 
 klius,  l)y  whom  lu-  is  made  Reader, 
 ihiii.  shuns  tlie  E])iscopate,  Hi'dI.  re- 
 tires to  the  mountains  near  .Viitioeh, 
 ibid.  Writes  a  Defence  of  the  Monastic 
 Life,  1!).  S.  Writes  to  Theodorus,  1!). 
 i*.  On  Compunction,  ;7/;(/.  Ordained 
 Deacon,  ihid.  Three  IJooks  on  Pro- 
 vidence ;  made  Priest,  A.  D.  385. 
 Panegyric  on  St.  Mektius;  sermons 
 nfjainsttlicAnoma-ans;  of  Anathema; 
 preaches  on  the  Nativity;  Jlomilies 
 on  (Jenesis;  his  preacliinj;,  ibid,  and 
 20.  40.  Priest,  at  .\ntioch,  where  he 
 preached  tlie  Jlomilies  of  the  Statues 
 to  the  people  during  the  sedition,  IJ). 
 2.  reproaches  the  Pagan  pliiloso- 
 phers,  1<).  <).  consecrated  JJishop  of 
 Constantiiio])le  through  Kutropius, 
 hy  Thcophilns  of  Alexandria,  A.  D. 
 8!>8,  20.  27.  His  first  sermons,  ibid. 
 Homily  for  Eutropius,  20.  37. 
 makes  himself  enemies,  20.  38. 
 among  tlie  Clergy,  hy  his  discijjline, 
 ibid.  His  care  for  the  poor,  20.  39. 
 and  services  of  the  Church,  ibid. 
 Kesults  from  his  preaching ;  Homilies 
 on  St.  Paul,  20.  K).  JUforms  the 
 Churches  in  .\sia  and  Thrace,  20.  4]. 
 and  lahours  for  Scythia,  ibid. 
 
 Chiirrh  ;  in  the  East,  18. 8.  Its  revenues, 
 for  tlie  poor,  18.  32.  The  Emperor 
 u'itbiu  not  aborc  it,  18.  4.3.  Perjietuity 
 and  unity  of  the  Church,  20.  17.  St. 
 Austin's  Hook  on  its  Unity,  ibid.  A 
 Church  entrusted  to  a  neighl)ouring 
 Uishop,  till  supplied  itself,  20.  17. 
 Notes  of  the  Church,  20.  23. 
 
 CircitmceUiiines,  19.  53. 
 
 Cltiudianists,  a  sect  of  Donatists,  19.  53, 
 54. 
 
 Cleduniiis;  letters  of  St.  Gregory  Nazian- 
 zen  to  him  against  the  Apollinarians, 
 
 18.  2K 
 
 Clerks ;  certain  of  them  reproved  by  St, 
 Jerome,  18.  30".  Life  of,  contrasted 
 with  the  monastic,  19.  5(5.  Character 
 of  the  Clergy  according  to  St.  Austin, 
 
 19.  17.  Rules  ahout  them,  20.  25. 
 Their  duties,  20.  33.  Celihacy  or  con- 
 tinence of  the  Clergy,  18.  35.  and  19. 
 22.  Wills  of  the  Clergy,  18.  4.  Or- 
 dination of  Clerks,  18.  35.  Immu- 
 nities of  the  Clergy,  18.  9,  29,  44. 
 
 Cu;,obit(\s,  2f).  5. 
 
 Cidhitions  of  Cassian,  20.  3,  &c. 
 
 CoiicHbines,  in  what  sense  allowed  ca- 
 uonically,  20.  48. 
 
 Conjcuion,  secret,  to  Priests,  19.  22.  ac- 
 cording to  Origen,  19.  23. 
 
 Confirmation,  called  a  Sacrament,  18.  5 1. 
 
 Cuu.\t(iiitiiiiijjlc,  Councils  of,  nee  CuuttciU. 
 Precedence  of  its  Bishop,  18.  7.  Se- 
 dition there  during  the  absence  of 
 Theodosius,  19.  13. 
 
 Cuiistantiii.i,  a  Hisho])  near  Ravenna, 
 written  to  l)y  St.  Ambrose,  20.  17. 
 
 IJishop  of  (Jrange,  at   the 
 
 Council  of  Aquileia,  18.  lO;  see  too 
 19.  19. 
 
 —  at  Rome,  wislies  to  reform 
 
 tile  Maniehees,  19.  Hi. 
 
 Cuii.iuh.stituliul,  18.  (». 
 
 CuiitiiictiiT,  why  necessary  in  the  Clergy, 
 18.  35.  binding  on  Bisliops,  Priests, 
 and  Deacons,  as  an  Apostolic  insti- 
 tution,  ace.  Council  of  Carthage,  19. 
 22.  becoming,  before  receiving  the 
 Eucharist,  19.  42. 
 
 Cvniiliii.i,  .\l)b()t  of  Moehans  and  dis- 
 ciple of  St.  Pachomius,  20.  9. 
 
 Councils,  St  Gregory  Nazianzen's  feel- 
 ing about  them,  18.  18.  Appeal  from 
 the  Hisho])s  at  Rome  to  an  (Ecume- 
 nical, 20.  30.  No  Council  final,  unless 
 received  by  the  Church,  20.  Hi. 
 
 Coitucih  referred  to,  but  previous  to 
 the  Gicumenical  Council  of  Constan- 
 tinople. 
 
 Of  Elvira  (Illiberitanum),  19.  44, 
 
 note  g.  .  .  .  A.  D.  303. 
 Of  Ciriha,  20.  30,  .  A.  D.  305. 
 Of  the  Donatixts,  condemning  Cic- 
 
 cilian,  20.  30.  .       .       A.  D.  311. 
 
 Of    Rome,    about    Ctecilian,    ibid. 
 
 A.D.  313. 
 
 Of  Aries  (  Arelatense),  ibid.  A.  D.31 4. 
 
 OF    NIC/EA,    OECUMENICAL, 
 
 18.  (i,  35.  and  20.  48.  A.D.  325, 
 Of  Gangra,  19. 2  h  45.  A.D.  32  1-358. 
 Of  Sakdica,  18.8.  and  20.  31. 
 
 A.  D.  347.  (344.  Mans.) 
 Of  Pl,ilippopoli.i,  .Irimi,  30.  31. 
 
 A.D.  347.  (341.  Mans.) 
 Of  .Iriminnm,  18.  3  ^,  H).  A.D.  359, 
 (if  Laodicea,  18.  25,  n.  Ii.  A.D.  3()(i. 
 OfPazns,  Solution,  19.  35.  A.D.  375, 
 Of   Saragoza    (Ciusaraugustanum), 
 
 against  the  Priscillianists,  17.  57., 
 
 18.  30.,  and  3K  20,  48. 
 
 A.  D.  379  or  380. 
 
 CounciU  under  St.  Damasus,  A.  D.  367. 
 
 FIRST  OF  CONSTANTINO- 
 PLE, (ECUMENICAL.  18.  I. 
 A.D.  381. 
 
 Of  Afjuileia,  against  some  .\rians, 
 18.  10.       .       .       .       A.D.  381. 
 
 .\n  Italian  Council,  on  affairs  of  the 
 East,  18.  17.     .       .       A.D.  381. 
 
 Second  of  Constantinople  under  St. 
 Damasus,  18.  18.     .     A.D.  382. 
 
378 
 
 INDEX  TO  THE  TEXT. 
 
 Third  of  Constantinople  under  St. 
 
 Damasus,  18.  26.  .  A.  D.  383. 
 Of  Rome,  18.  19.  .  A.D.  382. 
 Of  Syda,   against   the  Massalians, 
 
 19.26.  .  .  .  A.D.  383. 
 Of  Antioch,  against  the  Massalians, 
 
 ibid.    .       .       .       .       A.D.  383. 
 
 Under  St.  Siricius,  A.  D.  385. 
 
 Of  Bourdeaux,  against  the  Priscil- 
 lianists,  18.  29.       .       A.D.  385. 
 
 Of  Rome,  with  a  view  to  the  African 
 Church,  19.  22,  note  e.  A.  D.  386. 
 
 Of  Carthage,  in  consequence  of  the 
 former,  ibid.       .      .      A.  D.  386. 
 
 Of  Treves,  when  St.  Martin  com- 
 municates with  the  Ithacians,  18. 
 59 A.D.  386. 
 
 Of  Antioch,  which  prevented  the 
 punishment  of  the  murderers  of 
 St.  Marcellus,  1 8.  39.    A.  D.  389. 
 
 Of  Rome,  against  Jovinian,  19.  19. 
 A.D.  390. 
 
 Of  Milan,  for  the  same  purpose, 
 ibid.    .       .       .       .       A.D.  390. 
 
 Second  of  Carthage,  under  Ge- 
 nethlius,  19.  22.      .       A.D.  390. 
 
 Of  San^ara,  Novatian,  on  Easter, 
 19.  35.       .       .       .       A.D.  390. 
 
 Of  Capua,  on  the  schism  of  Antioch 
 and  Bonosus,  19.  27.    A.D.  391. 
 
 Of  Thessalonica,  on  Bonosus,  19. 
 27.        .       .       A.D.  391  or  392. 
 
 Of  Carthage,  Donatist,  where  the 
 Maximianists  condemn  Primia- 
 nus,  19.  54.      .       .       A.D.  393. 
 
 Of  Cabarsussi,  Donatist,  where  the 
 Maximianists  condemn  Primia- 
 nus,  ibid.  .       .       A.  D.  393. 
 
 Of  Hippo,  19.41.     .       A.D.  393. 
 
 Of  Constantinople,  on  the  cause  of 
 Bagadius  and  Agapius,  19.  51. 
 
 A.  D.  394. 
 
 (Of  Carthage  and  Adrumetum, 
 
 A.D.  394.) 
 
 Of  Bagaia,  Donatist,  the  Primianists 
 condemn  the  Maximianists,  19. 
 54 A.D.  394. 
 
 Third  of  Carthage,  comprising 
 the  Canons  of  the  Council  of 
 Hippo,  20.  24.        .       A.  D.  397. 
 
 Of  Constantinople  for  the  consecra- 
 tion of  St.  Chrysostom,  20.  27. 
 
 A.D.  397- 
 
 Under  St.  Anastasius,  A.D.  398. 
 
 Fourth  of  Carthage,  20.  32. 
 
 A.D.  398. 
 
 Of  Alexandria,  where  Theophilus 
 condemned  the  writings  of  Origen, 
 20.52.       .       .       .       A.D.  399. 
 
 Of  Carthage,  about  Sanctuary,  20. 
 3G.    .     .     April  27th,  A.  D.  399. 
 
 Fifth  of  Carthage,  20.  43. 
 
 A.D.  400. 
 First  of  Toledo,  20.  48. 
 
 A.D.  400  or  401. 
 
 Cojisins,  forbidden  to  marry,  19.  58. 
 
 Creed  of  Nicaea,  18.  6.  and  of  Constan- 
 tinople, ibid. 
 
 Cross,  among  the  Hieroglyphics  in 
 Egypt,  19.  29.  Power  of  the  sign  of 
 the  Cross,  19. 11.  Theodosius  fortified 
 therewith,  before  the  battle  with  Eu- 
 genius,  19.  49. 
 
 Curial  burdens,  18.  32. 
 
 Curtians,  or  Pithecians,  an  Arian  sect, 
 19.  35. 
 
 Cynegius,  Praetorian  Prsefect  of  the  East, 
 commissioned  to  suppress  Idolatry, 
 18.  38. 
 
 Cyprian,  St.,  excused  by  St.  Augustine 
 touching  Baptism,  20.  47.  Invoked 
 by  him,  ibid. 
 
 Cyril,  St.,  of  Jerusalem  ;  his  Mystagogi- 
 cal  Catecheses  ;  his  description  of  the 
 Sacraments,  18.  55.  at  Council  of 
 Constantinople,  18.  1. 
 
 D. 
 
 Damasus,  St.,  Pope,  18.  10,  16,  note  b. 
 informed  by  Theodosius  of  the  election 
 of  Nectarius,  18.  5.  One  of  the  Bi- 
 shops written  to  by  the  Council  of 
 Constantinople,  18.  18.  acknowledges 
 Paulinus,  as  Bishop  of  Antioch,  18. 
 
 19.  Employs  St.  Jerome,  18.  20. 
 makes  Anysius  his  Vicar  in  Illyri- 
 cum,  18.  22.  His  letter  to  Paulinus, 
 ibid,  recommends  due  respect  to  the 
 Apostolic  see,  ibid.  His  death,  A.  D. 
 384,  18.  S3.  His  benefactions  to  the 
 Church,  ibid.  His  writings ;  suc- 
 ceeded by  St.  Siricius,  ibid. 
 
 Dajiiel,  an  Egyptian  Monk,  20.  7. 
 
 Deacons,  ordination  of,  20.  32.  rules  re- 
 specting, in  the  fourth  Council  of  Car- 
 thage, 20.  33. 
 
 Deaconesses,  law  respecting,  19.  24. 
 Canon  touching,  20. 32.  not  to  marry, 
 
 20.  33. 
 
 Dead,  offerings  for,  19.  41.    See  Prayer. 
 
 Death,  punishment  of,  lawful,  18.  57. 
 
 Decretals  of  the  Popes,  IS.  34. 
 
 Delphinus,  St.,  Bishoj)  of  Bourdeaux, 
 baptizes  St.  Paulinus,  18.  55. 
 
 Demetrias,  a  Roman  virgin ;  written  to 
 by  St.  Jerome,  19.  60. 
 
 Demetrius,  a  Solitary,  friend  of  St.  Chry- 
 sostom, who  addresses  to  him  and 
 Stelechiushis  two  discourses  on  Com- 
 punction, 19.  9. 
 
 Deogratias,  Deacon  at  Carthage,  for 
 whom  St.  Austin  wrote  the  treatise  on 
 Catechizing,  20.  44. 
 
INDIiX  TO  THK  TEXT. 
 
 379 
 
 to  Depose  a  Bishop,  requires  more  Bi- 
 shops than  to  ordain  him,  19.  51. 
 Dtposition,  a  penalty  enforced  by  a 
 civil  law,  1!).  21. 
 
 Ditiroiiiii,  anionff  tlic  Monks,  20.  C. 
 
 Dictijnuius,  Bisliop,  ahjurus  I'riscil- 
 liauisni,  at  the  first  Council  of  Toledo, 
 20.  48. 
 
 Didymus,  of  Alexandria,  18.  10,  note  u. 
 Instructs  St.  Jerome  for  a  month, 
 18.  36;  see  20.  ."il. 
 
 Diocese,  meaning  of  the  word,  18.  7. 
 
 Dioi/onts,  Bishop  of  Tarsus,  at  the  Coun- 
 cil of  Constantinople,  18.  1.  Obtains 
 the  election  of  Nectarius,  18.  5.  His 
 conduct  during;  the  Arian  ascendancy 
 at  Antioch,  ihiii.  note  o.  Master  of 
 St.  Chrysostom,  19.  7. 
 
 Diogenes,  of  Genoa,  at  the  Council  of 
 Aquileia,  18.  10. 
 
 Diolrosin  E}iypt,  monasteries  there,  20.5. 
 
 Diuiii/siiis,  Bishop  of  Diospolis  or  Lydda, 
 in  Palestine,  at  the  Council  of  Con- 
 stantinople, 18.  1. 
 
 Diosriints,  an  Abbot  in  the  Thebaidc, 
 20.  9. 
 
 Discernment  of  spirits,  20.  7. 
 
 Doctors,  authority  of  the  ancient,  acknow- 
 ledged  by  Heretics,  18.  26. 
 
 Doininicns,  applied  by  the  Apollinarians 
 to  the  LoKD,  18.  21-. 
 
 Doniniuiis,  Bishop  of  Grenoble,  18.  10. 
 
 Dimatist,  Clerks  received  as  such  by  tlie 
 Church  in  ecrtain  cases,  19.  -11.  Di- 
 visions among  them,  19.  5k  Sec 
 St.  Augustine, 
 
 Dorolheus,  Arian  Bishop  of  Antioch, 
 banished  thence  by  Theodosius,  18.  3. 
 heads  a  division  of  the  Arians  at 
 Constantinople,  19.  35. 
 
 E. 
 
 Earthquake  in  Talcstine,  19.  56. 
 
 /Jf;.v/fr-/u/f,  time  of  relaxation;  no  genu- 
 flection, 20.  6.  cf.  20.  15.  except  in 
 the  case  of  penitents,  2(1.  33.  sacra- 
 mental, 20.  45.  the  proper  time  for 
 baptizing,  18.  34.  and  19.  45.  Time 
 of  celebration,  20.  45  ;  see  19.  35.  an- 
 nounced by  Cluirch  of  Carthage,  20. 
 24;  seech.  13.  Quartodecimans' rule 
 for  Easter,  18.  8.  Novatians',  19.  35. 
 Rule  of  the  Council  of  Niciea,  ibid. 
 Aerians',  19.  36.  Monks  a.ssembled 
 in  Egypt  on  Easter,  20.  9.  Burial  of 
 St  Ambrose,  20.  20.  Its  obser>ancc, 
 Apostolic,  20.  45. 
 
 Ebiun,  18.  22. 
 
 Eclipse  of  A.  1).  393,  the  occasion  of 
 many  conversions,  19.  45. 
 
 £^' »//)//««  country  peoplc,spiritual know- 
 ledge of,  20.  2. 
 
 Emeritus,  Donatist  Bishop  of  Csesarea 
 in  Mauritania,  19.  54. 
 
 Emperor,  gives  tlie  civil  sanction  to  the 
 decrees  of  the  Church,  18.  U. 
 
 Kncratites,  laws  against,  18.  9. 
 
 Emrfiumens,  rules  as  to,  in  the  fourth 
 Council  of  Carthage,  20.  30.  tor- 
 mented at  the  tombs  of  the  Saints, 
 18.  37.  Delivered  by  St.  Martin,  18. 
 59.  rebuked  by  St.  Ambrose,  20.  13. 
 dispossessed  by  St.  Ambrose,  20.  20. 
 rules  about,  20.  33. 
 
 Eparthia,  or  Province,  18.  7. 
 
 Epiphiniius,  St.,  Jiishop  of  Constantia  in 
 Cyprus,  at  llonu'  with  St.  .Jerome 
 and  Paulinus,  18.  19.  lleturns  after 
 the  winter  of  ;;82— 383,  18,  22.  Re- 
 ceives St.  Paula,  18.  37.  Ordains 
 Paulinianus,  brother  of  St.  Jerome, 
 by  compulsion,  19.  43.  His  conten- 
 tion with  John  of  Jerusalem,  19.  43. 
 and  his  letter  to  him,  19.  44.  tears  a 
 curtain  with  a  figure  on  it,  in  a  church, 
 ibid. 
 
 Epistles  of  St.  Paul,  explained  by  St. 
 Chrysostom.  19.  9. 
 
 Eponrjchius,  Abbot  of  Chcnoboschus, 
 visits  St.  Pachomius,  20.  9. 
 
 Evagrius,  Priest  at  Antioch,  consecrated 
 Bishop    after    Paulinus,   A.  D.   389, 
 
 19.  27.  „      , 
 of  Pontus,  ordained  Reader 
 
 by  St.  Basil,  and  Deacon  by  SU  Gre- 
 gory of  Nyssa,  embraces  the  monastic 
 life,  19.46.  accused  of  Origenism  ; 
 author  of  the  second  book  of  the 
 Lives  of  the  Fathers,  ibid.  Baptismal 
 sponsor  of  the  Prsefect  Kuilinus,  19. 
 
 51. 
 Eucharist,  real  presence  m,  accordmg 
 to  St.  Ambrose,  18.  54.  according  to 
 St.  Cyril,  18.  55.  Oflered  in  a  private 
 house,  18.  19.  but  not  by  a  Priest 
 witliouttlioBisliop's  leave.  i9.22.  Not 
 given  to  the  dtad,  20.  26.  though /or 
 them  by  St,  Ambrose,  19.  33.  Water 
 mixed  with  the  wine,  20.  26,  32.  re- 
 ceived  fasting,  20.   26.     how  often, 
 
 20.  45.  olfered  twice  on  .Maundy 
 Thursday,  ibid.  Called  the  Mass, 
 18.  6,  notes;  and  18.  41.  and  the 
 Sacrifice,  18.  19,  55.  At  Rome  lay- 
 men communicated  daily,  19.  42. 
 Passage  of  St.  Gaudcntius  on  the  Real 
 Presence,  20.  14.  Rules  of  the  third 
 Council  of  Carthage,  20.  26.  of  the 
 fourth,  20.  32,  33.  \  Miracle  re- 
 ported by  Sozonun,  20.  10.  Rules  of 
 the  Jirst  Council  of  Toledo,  20.  48. 
 
 Euchites,  or  Massalians,    Heretics,   19. 
 
 25.  ,      , 
 
 Euchrotia,  a  Priscillian,ist,  put  to  death, 
 
 18.  30. 
 Euchology,  (piotcd,  18.  8,  55. 
 
380 
 
 INDEX   TO   THE   TEXT. 
 
 Eudoxia,  the  Empress,  insulted  by  Eu- 
 tro2iius,  20.  37. 
 
 Eudo.vlus,  Abbot  in  the  Isle  Capraria, 
 written  to  by  St.  Austin,  20.  29. 
 
 Evcntius,  Bishop  of  Pavia,  at  Aquileia, 
 A.D.  381,  18.  10. 
 
 Eiigeuius,  made  Emperor  by  Arbogastes, 
 on  the  death  of  Valentinian,  19.  33. 
 prepares  for  war  against  Theodosius 
 with  pagan  ceremonies,  19.  47.  His 
 offerings  refused  by  St.  Ambrose,  ibid. 
 His  defeat  and  death,  19.  49. 
 
 Evil,  two  kinds  of,  19.  39.  Cause  of, 
 19.  40. 
 
 Eithdius,  a  Monk  of  Nazianzus,  is  made 
 BishojJ  of  that  see,  19.  25. 
 
 Eulogias,  St.,  Bishop  of  Edessa,  at  the 
 Council  of  Constantinople,  18.  1. 
 
 Eunapius,  the  Sophist,  complains  of  the 
 Monks  and  certain  Christian  prac- 
 tices, 19.  31. 
 
 Eunomians,  anathematized  at  Constan- 
 tinople, 18.  6. 
 
 Eiuwmius,  at  the  Council  of  Constan- 
 tinople, A.D.  383,  18.  27.  Banished 
 under  Theodosius  into  Cajjpadocia, 
 19.  11. 
 
 Evodius,  friend  of  St.  Austin,  18.  56. 
 
 Eiiphcmites.     See  Euchites. 
 
 Euphrasia,  St.,  in  the  Thebaide,  20.  9. 
 
 Eusebius  of  Samosata,  ordained  Catholic 
 Bishops,  during  the  Arian  persecu- 
 tion, 18.  7. 
 
 of  Bologna,  at  the  Council  of 
 
 Aquileia,  18.  10. 
 
 of  Cremona,  friend  of  St.  Je- 
 
 rome, whom  he  jjersuades  to  translate 
 the  letter  against  John  of  Jerusalem, 
 19.  45. 
 
 St.,  of  Vercellse,  20.  18. 
 
 Eastasius,  Monk  of  the  Isle  Capraria, 
 
 20.  29. 
 Eustocliitim,    Virgin,    daughter    of    St. 
 
 Paula,  18.  21. 
 Eustorgius,  Bishop  of  Milan,  18.  45. 
 Euthymius,  tries  to  seize  St.  Ambrose, 
 
 18.  45. 
 Eutropius,  a  powerful  Eunuch,  governs 
 
 Arcadius,  20.  27.     his  fall,  20.  37. 
 
 and  death,  ibid. 
 Eiitychius,  a  Eunomian  Bishop,  19.  35. 
 Excommunication,   rules   concerning,  of 
 
 St.  Austin,  20.  46.    See  Anathema. 
 Exorcism  used  in  restoration  of  certain 
 
 heretics,  18.  8. 
 Exorcist,  ordination  of,  &c.,  20.  33. 
 Exuperantius,    Bishop    of    Dertona,    at 
 
 Aq^uileia,  18.  10. 
 
 Fahiuhi,  St.,  widow,  18.  21. 
 
 Faith,  treatise  of  St.  Austin  on,  20.  4 1-. 
 
 Fasting,  St.  Chrysostom  on,  19.  2.  Time 
 of,  in  itself  indifferent,  20.  6.  Biscuit, 
 the  best  food  for  fasting,  20.  8.  Usual 
 before  receiving  the  Blessed  Eu- 
 charist, 19.  2.  and  20.  26.  required 
 before  15aptism,  20. 33.  not  at  Easter, 
 20.  6.  Heresy  of  Aerians,  19.  36. 
 of  Jovinian,  19.  19.  of  Sarmatio  at 
 Vercellffi,  20. 1 8.  Rules  of  the  Egyp- 
 tian Monks,  20.  6. 
 
 Fausta,  Basilica  of,  18.  47. 
 
 Fausttts,  the  Manichee,  18.  50.  does  not 
 satisfy  Austin.  St.  Austin  writes 
 against  him,  20.  44. 
 
 Felix,  Bishop  of  Jadera,  at  Aquileia, 
 A.D.  381,  18.  10. 
 
 an  African  Bishop,  at  Aquileia,  ibid. 
 
 St.,  and  St.  Nabor,  martyrs,  18. 47. 
 
 ■ ordained  Bishop  of  Treves  by  the 
 
 Ithacians,  18.  59. 
 
 ■ or  Felicianus  of  Musti,  a  Maxi- 
 
 mianist,  20.  10.  returns  to  the  com- 
 munion of  Primian,  20.  29. 
 
 St.,  of  Bologna,  disciple  of  St.  Am- 
 brose, 20.  17. 
 
 ■ of  Como,  consecrated  by  St. 
 
 Ambrose,  ibid. 
 
 Festivals,  Church,  see  Easter,  Christmas, 
 Pentecost,  of  the  Maccabees,  19.  14. 
 St.  Felix,  19.  57.  St.  Meletius,  18.  2. 
 See  Martyrs.  St.  Leontius,  20.  11. 
 their  observance  condemned  by  the 
 Aerian  heretics,  19.  36.  Certain  Sa- 
 crumental  and  Apostolic,  20.  45. 
 
 Firmians,  a  branch  of  Donatists,  19.  53. 
 
 Firmus,  King  of  Mauritania,  20.  29. 
 
 First-fruits  paid  by  Christians,  20.  6. 
 
 Flavian,  made  Bishop  of  Antioch,  after 
 St.  Meletius,  18.  3.  but  not  acknow- 
 ledged by  the  western  Bishops,  18. 19. 
 goes  from  Antioch  to  appease  Theo- 
 dosius, 19. 1.  His  address  to  the  Em- 
 peror, 19.  10.  Charges  against  him, 
 19. 27.  and  his  contest  with  Evagruis, 
 ibid,  refuses  to  submit  to  the  judg- 
 ment of  the  Pope,  ibid. 
 
 • a  pagan,  on  the  part  of  Eu- 
 
 genius,  19.  47.  his  anger  against  St. 
 Ambrose,  ibid. 
 
 Formal  (formata)  letters,  20.  25  ;  see 
 ch.  30,  31. 
 
 Fortunatus,  Catholic  Bishop  of  Con- 
 stantina,  20.  47. 
 
 Manichsean  Priest,  con- 
 ference of,  with  St.  Austin,  19.  39. 
 Its  issue,  19.  40. 
 
 Fortunius,  Donatist  Bishop  of  Tubursica, 
 conference  of,  with  St.  Austin,  20.  31. 
 
 Free-ivill,  St.  Augustine  on,  19.  18 ; 
 see  ch.  39, 
 
 Fritigil,  Queen  of  the  Marcomanni, 
 visits  St.  Amlu'ose,  20.  19. 
 
 Furia,  a  Roman  lady,  consults  St.  Je- 
 rome, 19.  56. 
 
INDEX  TO  THK  TEXT. 
 
 381 
 
 O. 
 
 Gttiiin.t,  A  Ootliic  officer,  betrays  Ar- 
 cadius,  20.  .'57.  to  procure  the  (Icstruc- 
 tion  of  Eutro|)ius. 
 
 Galld,  sister  of  Valeiitinian  II.,  wife  of 
 Theodosius,  HI.  33.  Death  of  tlie 
 Empress,  IJ).  li). 
 
 GuUicia,  Hisliops  in,  Priscillianists,  20. 
 48. 
 
 GmuUnU'iHS,  St.,  Bishop  of  Brixia,  1 8.  I3. 
 His  sermons,  20.  IK 
 
 Gvliisiiis,  Bishop  of  C.Tsarea,  at  the 
 Council  of  Constantinople,  18.  1. 
 
 Geiirsi.i,  explained  by  St,  Chrysostom, 
 lit.  9. 
 
 Gcorfu',  Arian  Bishop  of  Alexandria, 
 20.  9. 
 
 Gcniianns,  friend  of  Cassian,  20.  3. 
 
 Grri-ci.iiiis,  St.,  and  St.  Protasius,  18.  17. 
 
 Gililo,  King  of  Mauritania,  20.  2i). 
 
 Glorius  and  Eleusius,  Donatists,  confer 
 with  St.  Austin,  20.  30. 
 
 Gospeh  explained  by  St.  Chrysostom, 
 19.  9. 
 
 Gtace,  according  to  St.  Gregory  Na- 
 zianzen,  19.  11. 
 
 Graliati,  at  war  with  the  Germans,  18. 
 28.  gets  St.  Ambrose  to  write  on  the 
 Holy  Ghost,  18. 10.  llcvolt  against 
 him  ;  his  death,  ibid,  and  character. 
 
 Crc^'o/i/of  Nazianzus,  St.,  18.  1.  resists 
 the  consecration  of  Flavian,  18.  3. 
 qiiits  Constantinople  j  his  farewell ; 
 and  will,  18.  4.  goes  to  Arianzns, 
 and  writes  to  Clcdonius  against  Apol- 
 linaris,  18.  24.  resigns  the  cliarge  of 
 the  Church  of  Nazianzus,  18.  2.5. 
 His  opinion  on  Councils,  18.  18.  The 
 close  of  his  life  ;  and  his  poetry,  19.  11. 
 
 of  Nyssa,  St.,  at  the  Council  of 
 
 Constantinople,  18.  1.  funeral  ora- 
 tion on  St.  Mclctius,  18.  2.  Of  the 
 intercession  of  St.  Melctius,  ihiii.  His 
 Canonical  Epistle,  19.  52.  and  death. 
 Bishop   of  Elvira   in   Spain, 
 
 Luciferian,  18.  40. 
 
 H. 
 
 Hdir-nhirt,  20.  8. 
 
 Hallelujah,  heard  in  the  temple  of  Sera- 
 pis,  19. 29.  used  in  saying  the  I'salms, 
 20.  8.    at  Pentecost,  20.  4.5. 
 
 Ifrlxloninn,  near  Constantinople,  19.  19. 
 
 llflUuliu.i,  Bishop  of  Ca'sarea,  successor 
 of  St.  Basil  at  Constantinople,  18.  1  ; 
 see  ch.  2.3. 
 
 a  Pagan  graniniarian  at  Alex- 
 andria, 19.  29. 
 
 Hcllrbirliun,  sent  by  Theodosius  to  An- 
 tioch,  19.  3. 
 
 ILlvidius,  Heretic,  attacked  by  St.  Je- 
 rome, 18.  20. 
 
 Jfcracliilrs,  I.ucifcrian  Bishop  of  0.\y- 
 ryncluis,  18.  10.    and  20.  9. 
 
 7/tTi«<'.«,  checked  under  Arcadius,  20. 
 10;  see  20.  9. 
 
 Jferctirs,  how  received  according  to  the 
 Council  of  Constantinople,  18.8.  ac- 
 cording to  the  decretal  of  St.  Siriciiis, 
 18.34.  divisions  among,  19.  3.5.  fall 
 of,  20.  10.    definition  of,  19.  38. 
 
 Ifrniiils,  20.  H.  Described  by  St.  .\u- 
 gustinc,  19.  17. 
 
 Ilinirriiis,  Bishop  of  Tarracona,  consulLs 
 Pope  St.  Damasus,  and  is  answered 
 by  St.  Siriciu.s,  18.  34. 
 
 lli/J/m,  Council  of,  in  A.  D.  392,  19.  11. 
 
 Holy  Ghost,  St.  Ambrose  on  the,  18. 
 10.  descends  upon  St.  Ambrose,  20. 
 20. 
 
 noli)  Places,  visited  in  time  of  St.  Je- 
 rome by  St.  Paula,  18.  37;  see  19. 
 .56. 
 
 Ifonornlim,  St.,  Bishop  of  Vcrcelhr,  after 
 Limcnius,  20.  18.  adu'inisters  the 
 Viaticum  to  St.  Ambrose,  20.  21. 
 
 a  Donatist,  St.  Austin  writes 
 
 to,  20.  31. 
 
 Ifonoriii.i,  son  of  Theodosius,  born,  18. 
 43.    declared  Jiiim.'itn.i,  19.  49. 
 
 Ho.i/jital,  founded  by  Paniniachius,  18. 
 21.    by  St.  Chrysostom,  20.  39. 
 
 Ilynm.i,  of  St.  Ambrose,  18.  Ki. 
 
 I.  &  J. 
 
 Jariuniiu.1,  St.  Austin  writes  to,  on  Or- 
 dinances, 20.  45. 
 
 Tdolatri/ ;  its  state  at  various  times,  18. 
 38.  "destroyed  in  Egypt,  19.30.  Zeal 
 of  Theodosius  against  it,  18.  38.  and 
 19.  30.  Remonstrance  of  Synunaclms 
 in  its  favour,  18.  31.  nearly  destroyed 
 at  Uonie,  19.  15.  Cruelties  and  arti- 
 fices of  the  Idolaters,  1 9.  30.  Idolatry 
 at  Carthage,  20.  42.  St.  Chrysostom 
 labours  for  their  conversion  in  Phoe- 
 nicia, 20.  41. 
 
 Jerome,  St.,  at  Rome  with  St.  Damasus, 
 18.  20.  Writes  against  Ilelvidius  and 
 the  Luciferians  ;  letters  and  ex])osi- 
 tions,  18.  20,  21.  raises  enemies  at 
 Rome,  and  returns  to  Palestine,  IS. 
 3(J.  studies  with  Didymus  and  Bar- 
 anina,  ihid.  His  Catalogue  of  Eccle- 
 siastical Writers,  and  books  against 
 Jovinian,  19.  42.  His  ,\pology  to 
 Pammachius,  ibid,  against  John  of 
 Jerusalem,  19.  45.  Coini)lains  of  Isi- 
 dore, ii/i/.  Letter  to  Theoi)hilus;  and, 
 on  the  proper  method  of  translating, 
 ibid,  writes  against  Iluffinus,  20. 
 50,  51. 
 
 Jerunalem,  visited  by  St.  Paula,  18.  37. 
 Corrupt,  like  other  cities,  19.  56. 
 
382 
 
 INDEX  TO  THE  TEXT. 
 
 Images ;  a  picture  torn  by  St.  Epipha- 
 nius,  19.  44.  but  commonly  used 
 before  the  fifth  century,  ibid.  St.  Au- 
 gusthie  condemns  their  abuse,  19.  17; 
 see  19.  .31. 
 
 Indicia,  Virgin,  acquitted  by  St.  Am- 
 brose, 20.  16. 
 
 Innocentius,  Haruspex,  plots  against  St. 
 Ambrose,  18.  45. 
 
 ■ friend  of  St.  Austin,  mira- 
 culously cured,  19.  37. 
 
 Instantius,  Prisciljianist  Bishop,  ba- 
 nished, 18.  30. 
 
 Intercessor,  in  a  vacant  Church,  20.  43. 
 
 Intercession,  of  Saints,  in  the  case  of  St. 
 Meletius,  18.  2.  of  St.  Cyprian,  20. 
 47.  of  Martyrs,  ace.  Eunapius,  19. 
 13.  of  the  Saints  sought  by  Theodo- 
 sius,  19.  47.  of  the  faithful  dead  in 
 the  case  of  Probus,  19.  60.  The  in- 
 tercession of  Bishops  for  criminals, 
 
 18.  29,    59.    of  Monks,   19.   24.    of 
 Clerks,  limited,  19.  34. 
 
 Invocation  of  Saints,  of  St.  John  Baptist 
 
 by  Theodosius,  19.  49. 
 John,  St.,  the  Evangelist,  appearance  of, 
 
 19.  49. 
 
 Baptist,  his  reliques  at  Alex- 
 andria, 19.  29.  His  head  at  Constan- 
 tinople, 19.  49. 
 
 of  Egypt,  Anchorite,  con- 
 sulted by  Theodosius,  19.  12.  again 
 consulted,  19.  34.  declares  at  a  dis- 
 tance the  victory  of  Theodosius  over 
 Eugenius,  19.  46. 
 
 — of  Jerusalem,  incensed  at  the  or- 
 dination of  Paulinianus,  and  jealousy 
 of  St.  Epiphanius,  19.  43,  44.  Ac- 
 cused of  Origenism,  19.  45.  Pope 
 St.  Anastasius'  letter  to  him,  20.  52. 
 
 Joseph,  Egyptian  Monk,  20.  3. 
 
 Jovian,  and  Idolatry,  18.  38. 
 
 Jov/«/«n,  Heresiarch,  19.19.  condemned 
 at  Rome  and  Milan,  ihid.  St.  Jerome 
 writes  against  him,  19.  42. 
 
 Isaac,  an  Egyptian  Abbot,  20.  7. 
 
 Isidorus,  Bishop  of  Cyrus,  at  Constan- 
 tinople, 18.  1. 
 
 St.,  an  Egyptian  Abbot  in  the 
 
 Thebaide,  20.  9. 
 
 Priest  of  Alexandria,  friend  of 
 
 Theophilus,  20.  27. 
 
 St.,  of  Pelusium,  20.  9. 
 
 Ithacius,  prosecutes  the  Priscillianists, 
 
 18.  29.  calumniates  St.  Martin,  ibid. 
 St.  Martin  communicates  with  the 
 Ithacians,  18. 59.  condemned  at  Milan, 
 
 19.  19. 
 
 Judgments,  Ecclesiastical,  20.  25. 
 Julian,  and  Idolatry,  18.  38. 
 Juliana,  widow,  at  Florence,  19.  48. 
 
 widow  of  Olybrius,  and  mother 
 
 of  Demetrias,  19.  60. 
 Julius,  Pope  St.,  18.  20.  and  20.  31. 
 
 Jurisdiction  of  Bishops  settled  at  Con- 
 stantinople, 18.  7. 
 
 Justtis,  St.,  Bishop  of  Lyons,  18.  10. 
 
 Justina,  persecutes  St.  Ambrose,  18. 
 41—43. 
 
 Juventius  oiTichwxm,  18.  10. 
 
 L. 
 
 Lceta,  St.,  widow  of  Toxotius,  18.  21. 
 
 Latus,  father  of  Furia,  19.  56. 
 
 Lateran,  19.  15.  and  20.  11. 
 
 Laws,  for  the  Church,  of  Theodosius, 
 18.9.  HoNORius,  20.  10,  28.  against 
 Paganism  and  Idolatry,  of  Theodos., 
 18.  9, 38.  Theodos.  and  Valent.  II., 
 19.32.  HoNORius,  20.  10,  42.  Au- 
 CADius,  20.  42.  Against  Apostates, 
 Theod.  18.  9,  27.  Valent.  II.,  18. 
 27.  Theod.  and  Valent.  II.,  19.  32. 
 Jews,  Theod.,  18.  27.  and  19.  47. 
 Against  Heretics,  Theod.,  18.  9,  27. 
 and  19.  34.  Arcadius,  20.  28. 
 Manichees,  Theod.,  18.  9.  and  19.  16. 
 Val.  II.,  18.  27.  Arians,  Theod., 
 18.  9,  27.  and  19.  13.  for  them, 
 Val.  II.,  18.  43.  Against  ApolU- 
 iiarians,  Theod.,  19. 10, 11.  Arc  ad., 
 20.  28.  Rescr.  for /yi<c(/er/a7;s,  Theod., 
 
 18.  40.  Protection  of  the  Church, 
 Theod.,  19.  34.  Honorius,  20.  36. 
 Judicial  Power  of  Bishops,  Va- 
 lent. I.,  18.  44.  Honor.,  20.  35. 
 Indulgence  to  Criminals,  Theod.,  19. 
 10.  Val.  II.,  18.  41.  Discipline, 
 Deaconesses,  Theod.,  19.  24.  Monks, 
 ibid.  Of  Treason,  Theod.,  19.  47. 
 Tribute,  ibid.    Legacies  to  the  Empt  ror, 
 
 19.  59.  Marriage  of  Cousins,  un- 
 natural sins,  slave  7nusicians,  ibid. 
 Unworthy  mendicants,  Valent.  II., 
 
 18.  21.  On Reliques,THEor>.,'l8. 9. &nd 
 
 19.  48.    Laws  on  concubinage,  20.  48. 
 Lea,  St.,  widow,  18.  21. 
 
 Lent,  a  tithe  of  the  year,  20.  6.  Its 
 origin,  ibid,  spent  by  St.  Gregory  in 
 silence,  18.  24.  Genesis  read  in  Lent, 
 19.  2.  Jonah  on  Maundy  Thursday 
 and  the  Great  Sabbath,  18.  42.  St. 
 Chrysostom  on  Lent,  19.  2.  Varia- 
 tion in  observance,  20.  45. 
 
 Leontius,  St.,  Bishop  of  Hippo,  20.  11. 
 
 Letdius,  Bishop  of  Melitine  in  Armenia, 
 prosecutes  the  Messalians,  19.  26. 
 addressed  by  St.  Gregory  Nazianzen 
 in  his  Canonical  letter,  19.  52. 
 
 Libanius,  Sophist,  goes  to  Constanti- 
 nople to  intercede  for  Antioch,  19.  6. 
 His  four  orations  on  occasion  of  the 
 insurrection. 
 
 Liberius,  18.  34. 
 
 Licenfius,  son  of  Romanianus,  and  pupil 
 of  St.  Austin,  18.  53  ;   see  20.  13. 
 
INUKX  TO  TlIK  TKXT. 
 
 383 
 
 Ligupi;  first  monastery  of  St,  Martin, 
 •20.  HJ. 
 
 Limenins,  Rishop  of  VercclloD,  successor 
 of  St.  Euscbius,  18.  10. 
 
 Loaves  of  EulopA',  It).  .5.?. 
 
 Loui)'.<  //(I./,  a  festival,  20.  8,  20. 
 
 Liici/i-riaiis,  niul  Rescript  in  llieir  fa- 
 vour, 18.  40.  join  Ursinus,  the  Anti- 
 pope,  1 8. 20.  St.  Jerome  writes  against 
 tlicni,  ibid. 
 
 M. 
 
 Macarius,  St.,  successor  of  St.  Anthony, 
 20.  9. 
 
 Macftiotiiatix,  or  Semi-Arians,  at  Con- 
 stantinople, 18.  1.  refuse  to  join  the 
 Catholics,  18.  G.    divided.  1!».  3">. 
 
 Maccdonius,  Critophagus,  Monk  at  An- 
 tioch,  19.  4. 
 
 at   Milan,   pmiished  as   St. 
 
 Ambrose  had  predicted,  18.  28. 
 
 Majuma,  a  festival  in  Pliccnieia,  abo- 
 lished, 20.  42. 
 
 Mnnichi'cs,  deceive  Aupustine,  18.  49. 
 Laws  against  them.  Sec  Laws.  Pris- 
 cillianists,  their  offspring,  18.  29, 
 note  n.  Constantius  tries  to  reform 
 them,  19.  \G.  Pope  Siricius'  rule  in 
 receiving  them,  19.  18.  dilferent 
 names,  1 8. 9.  St.  Austin  writes  against 
 them  the  Books  on  Genesis,  19.  37. 
 His  acts  against  them,  20.  12,  23, 
 44,  55. 
 
 Manners  of  the  Church,  work  of  St. 
 Austin,  19.  17. 
 
 Manual  labour  of  Hermits,  19.  12.  ex- 
 erci.sed  by  Priests  and  Bishops,  19.  25. 
 of  Monks,  19.  25.  and  20.  34.  of 
 Clerks,  20.  33.  St.  Augustine  on  the 
 subject,  20.  34.  Protection  against 
 the  listlcssness  of  solitude,  20.  8.  and 
 evil  spirits,  ibid. 
 
 Marcella,  St.,  widow,  18.  20,  21.  opposes 
 Ruflinus,  20.  50. 
 
 Marcelliaux,  condemned  at  Constanti- 
 nople, 18.  6. 
 
 Marccllina,  sister  of  St  Ambrose,  18.47. 
 and  20.  Ki. 
 
 Marcellinus,  a  Luciferian,  presents  a  pe- 
 tition to  Theodosius,  18.  40. 
 
 Marcellus,  SI.,  of  Apameia ;  his  zeal 
 against  idolatry  aiulliis  death,  18.  39. 
 
 a    Bishop,    concerned    in    a 
 
 cause  decided  by  St.  Ambrose,  20.  16. 
 
 Marinas,  Arian  Bishop,  19.  35. 
 
 Marriage,  of  jenilents,  1 8. 34.  of  Clergy, 
 18.  35.  oi  cousins,  19.  59.  Book  of 
 St  Augustine  on  the  Good  of  Mar- 
 riage, 20.  44.  of  uncle  and  niece,  19. 
 59.  with  infidels,  20.  17.  with  here- 
 tics. 20.  25. 
 
 Martian,  Novatian  Bishop  of  Constan- 
 tinople, 19.  35. 
 
 Martin,  St.,  intercedes  for  the  Priscil- 
 lianists,  18.  29,  59.  at  the  table  of 
 Ma.xinms,  18.  58.  attended  on  by  tlic 
 Empress,  ibid,  communicates  witli 
 the  Ithacians,  18.59.  His  death,  20.49. 
 
 Marti/riii.i,  physician  of  Nectarius,  re- 
 fuses the  Diacoiiate.  18.  5. 
 
 Marii/rs,  expressions  found  conccmiu)? 
 them,  of  Sutj,.  Scrrrus,  18.  30.  of  .SV. 
 /Ambrose,  18.  47.  Complaints  of  Eu- 
 napius,  19."  31.  Their  death  not 
 avenged,  18.  39.  and  20.  22.  at 
 Thecuc,  20.  7.  at  Anaunia,  20.  22. 
 The  I'orty  Martyrs,  2<l.  14.  Nazarius 
 and  Celsus,  20.  13.  Vitalis  and  Agri- 
 cola,  19.  4«.  Nabor  and  Felix,  18. 
 47.  of  ,\lexandria,  19.  29.  CJervasius 
 and  Protasius,  18.  47.  Felieitas  and 
 PcriHtua,  20.  24.  St.  Sixtus  and  St 
 Lawrence,  18.  33.  Marcellus  of  Apa- 
 meia, 18.  39.  Vigilius  of  Trent,  20. 
 22.  Babylasof  .Vulioch,  10.  2.  Pris- 
 cillian  venerated  as  a  Martvr  by  his 
 followers,  18.  30. 
 
 Maruthas,  Bishop  of  Sopharene,  19.  20. 
 
 Mary,  the  Blessed  \'irgin  ;  called  by  .St. 
 Gregory  Nazianzcn,  OtorSKOs,  18.  2  I-. 
 (as  he  speaks  of  those  who  crueiiied 
 the  LoR»,  dfOKTdvoi,  ibid.)  That  she 
 was  Ever-Virgin,  maintained  by  St. 
 Jerome,  against  Helvidius.  18.  20. 
 0[)posite  heresies  touching  St.  Mary, 
 tlie  Antidicomarianites  and  Collyri- 
 dians,  18.  20,  and  note  n.  Jovinian's 
 heresy,  19.  19.  followed  by  Bonosus, 
 19.  27. 
 
 Mascczel,  Mauritanian  Prince,  20.  29. 
 
 Mas.t,  18.  41. 
 
 Massalians,  their  errors  and  condemna- 
 tion. 19.  25. 
 
 Maturca,  or  Hermopolis,  in  Egypt,  whi- 
 ther the  Lord  was  taken,  by  St.  Jo- 
 seph, 20.  9. 
 
 Matronianus,  or  Latroniauus,  Priscil- 
 lianist,  18.  .30. 
 
 Mattarii,  a  uiimc  of  the  Maniclices,  1 9. 
 
 n>. 
 
 Ma.rimianus,  Donatist  Deacon,  made 
 Bishop  against  Primianus,  19.  54. 
 
 Maximus,  the  Cynic,  irregular  Bishop  of 
 Constantinople,  18.  1.  and  note  a,  de- 
 fended by  an  Italian  Council,  18.  17. 
 but  given  up. 
 
 Bishop  of  Emona.  18.  10. 
 
 -  usurps  the  Empire,  18.  28. 
 puts  Priscillian.  &c.  to  death,  18.  30. 
 St  Ambrose,  a  dejjuty  to  Maximus 
 twice,  18.  28.  57.  Maximus  writes  to 
 Valentinian  II.  for  St.  .Vnibrose,  18. 
 47.  Invites  St  Martin  to  his  table, 
 18.  58.  passes  into  Italy,  is  defeated 
 and  killed,  19.  13. 
 
 Bishop  of  Seleucia,  friend  of 
 
 St  Chryso.itom,  19.  7. 
 
384 
 
 INDEX  TO  THE  TEXT. 
 
 Megalius,  Primate  of  Numidia,  ca- 
 lumniates St.  Austin,  20.  12. 
 
 Meh'tius,  St.,  presides  at  the  Comicil  of 
 Constantinople,  18.  1.  honoured  by 
 Theodosius,  ibid.  His  death,  18.  2. 
 His  reliques ;  regarded  as  a  Saint, 
 ibid.  Panegyric  of  St.  Chrysostom  on, 
 19.  9. 
 
 Mendicity,  evils  of,  19.  25. 
 
 Mercurinus,  or  Aiixentius  the  Younger, 
 Arian  Bishop  of  Milan,  20.  44. 
 
 Metancea,  monastery  of  Canopus,  19. 
 31. 
 
 Milan,  metropolis,  18.  10.  Bishops  be- 
 fore St.  Ambrose,  1 S.  45.    Chaunting, 
 
 18.  46. 
 
 Miracles,  recorded  by  various  authors ; 
 by  PaiiUmis,  of  St.  Ambrose,  18.  19, 
 45;  19.  48;  and  20.  20,  48.  by  St. 
 Ambrose  and  St.  Austin,  of  the  Re- 
 liques of  St.  Gervasius  and  St.  Pro- 
 tasiiis,  18.  47.  of  the  Reliques  of  the 
 MartjTs  of  Anagnia,  20.  22.  of  Pope 
 Damasus,  18.  33.  by  Sulp.  Severus, 
 of  St.  Martin,  19.  59.  of  John  of 
 Egypt,  19.  12.  by  Theodoret,  of  St. 
 Marcellus,  18.  39.  by  Cassian,  of 
 Piammon,  20.  5.  by  St.  Austin,  of  his 
 Mother,  18.  51.   of  St.  Felix  at  Nola, 
 
 19.  57.  by  St.  Gregory  Nazianzen,  of 
 himself,  19.  11.  Cure  of  Innocentius 
 related  by  St.  Augustine,  19.  37.  at  the 
 Eucharist,  20.  40. 
 
 Mithras,  mysteries  of,  19.  30. 
 
 Monks ;  in  Spain,  in  the  fouilh  century, 
 
 18.  35.  Come  to  the  relief  of  the 
 Antiochenes,  19.  4.  defended  by  St. 
 Chrysostom,  19.  8.  described  by  St. 
 Austin,  19.  17  ;  compare  20.  5.  In 
 cities,  19.  17.  In  Africa,  19.  65.  St. 
 Jerome  on  the  Monastic  Life,  ]  9.  5Q. 
 Eunapius  complains  of  them,  19.  31. 
 Idle  Monks,  20.  34 ;  see  ch,  29.  Ac- 
 coimt  of  the  Monks  in  Egypt,  20.  8. 
 Monastery  founded  by  St.  Martin,  20. 
 49.  Monastic  life  adojited  by  Bishop 
 St.  Eusebius  of  Vercellse,  20.  18.  and 
 retained  by  St.  Augustine  when  or- 
 dained Priest,  19.  38.  Monasteries  at 
 Milan,  18.  52.  praised  by  St.  Au- 
 gustine, 19.  16.  Law  to  check  their 
 violent  intercession,  19.  24;  see  20. 
 41.  Monastic  life  embraced  by  St. 
 Paulinus  of  Nola  and  St.  Therasia, 
 
 19.  53.  contrasted  with  that  of  Clergy, 
 19.  5Q. 
 
 Monnica,  St.,  mother  of  St.  Austin,  18. 
 51.  her  anxiety  for  her  son,  18.  49, 
 5Q.  follows  him  to  Milan,  18.  51. 
 Conversation  with  St.  Austin  at  Ostia, 
 18.  56.  and  death.  Her  virtues,  18. 
 51. 
 
 Mortification,  20.  6. 
 
 Moses,  an  Egyptian  Monk,  19.  7. 
 
 Multitude,  the,  to  be  gently  treated  in 
 
 correcting  them,  19.  41. 
 Mysteries,  work  of  St.  Austin  on,  18.  54. 
 
 N. 
 
 Nabor,  St.,  Martyr,  18.  47. 
 Nazarius,  St.,  reliques  of,  20.  13. 
 Nebridius,  friend  of  St.  Austin,  18.  51. 
 Nectarius,    Bishop    of    Constantinople, 
 
 18.  5.  Consults  at  the  third  Council 
 of  Constantinople  the  Novatian  Bi- 
 shop, Agelius,  18.  26.  His  conduct 
 compared  with  that  of  St.  Ambrose, 
 
 19.  15.  abolishes  the  office  of  Peni- 
 tentiary Priest,  19.  23.  His  death,  20. 
 27. 
 
 Nesteros,  Egyptian  Monk,  20.  3. 
 
 Nicaa,  Council  of.  Its  Creed  ratified  at 
 Constantinople,  18.  6.  and  exjianded. 
 Its  Canons  ratified,  18.  7.  Its  prin- 
 ciple followed  there,  ibid.  What 
 women  allowed  to  live  with  Clerks, 
 
 18.  35.  Its  prohibition  as  to  the  elec- 
 tion of  Bishops,  20.  12. 
 
 Nile,  the,  rises  higher  in  spite  of  the 
 destruction  of  the  temple  of  Serapis, 
 
 19.  29. 
 
 Notes  of  the  Church,  20.  23. 
 Novatians ;  at  Nicsea  and  Constantinople, 
 
 18.  1,  note  b,  and  26.  divided  by  Sab- 
 
 batius,  1 8.  35.   refused  Penance  after 
 
 Baptism,  19.  23. 
 Novatian  Council  of  Sangara,  19.  35. 
 Numidius,  African  Bishop,  at  Council  of 
 
 Aquileia,  18.  10. 
 
 O. 
 
 Oak,  the,  a  village  near  Chalcedon, 
 where  Ruffinus  built  a  church,  19.  51. 
 
 Oblations,  what  refused,  20.  34 ;  com- 
 pare 19.  21.    for  the  dead,  19.  41. 
 
 Oceanus,  friend  of  St.  Jerome,  20.  50,  51. 
 
 Offices  of  St.  Ambrose,  20.  17. 
 
 Olyhrius,  Consul  A.  D.  395,  19.  60. 
 
 Otympius,  Sjianish  Bishoj),  20.  48. 
 
 governor  of  Cappadocia,  18. 
 
 18. 
 
 Olympus,  ring-leader  of  the  seditious  at 
 Alexandria,  19.  28. 
 
 Optatus,  Donatist  Bishop,  20.  29. 
 
 Ordination,  oiW\sho\)9;  19.  22.  Canons 
 of  the  third  Council  of  Carthage,  20. 
 24.  of  the  fourth,  20.  32.  of  the  first 
 of  Toledo,  20.  48.  Rules  of  Pope 
 Siricius,  18.  35.  Without  passing 
 through  inferior  degrees,  of  Necta- 
 rius, 18.  5.  of  St.  Augustine,  19.  38. 
 of  St.  Paulinus,  19.  57.  without  a 
 title,  ibid,  regular  succession  of  de- 
 grees, 18.  35.   age  required,  ibid. ;  see 
 
INPKX  TO  TIIK  TKXT. 
 
 385 
 
 20.  '21.  Ordination  by  liiutiial  Hi- 
 sliops,  IJ).  27  ;  sfi'  41.  ('omi)uls(»ry,<)t' 
 St.  Augustine,  1!*.  .'iS.  of  I'aulinianus, 
 l!».  l;!."  of  St.  I'aiilinus,  lit.  .07. 
 
 On>cw,  errors  of,  1!».  IK  Wiuri-iii  he  is 
 approved  by  St.  Jerome,  2(1.  .11.  llis 
 Prineiiiia  translated  by  llnllinus,  iliiil. 
 condemned  by  Pope  St.  Annstasius, 
 20.  52. 
 
 Orsiisiiis,  St.,  third  Abbot  of  Tabcnna, 
 1J>.  31.  and  211.  !». 
 
 Olnius,  IJishoj)  of  Melitenc,  at  Con- 
 stantinople, 18.  1. 
 
 Oxi/n/>ichii.s,  in  Kpvpt,  full  of  Monks, 
 20.'  9. 
 
 P 
 
 ly.   31.    and 
 
 Pwhomhis,   death   of  St., 
 
 20.  0, 
 Pagans  ;  attempts  against  Christianity, 
 IH.  31.  tluir  oracle  against  Chris- 
 tianity, 20.  1-2.  See  Idolatnj  and  Laws. 
 Pagan  account  of  external  Chris- 
 tianity, 1!).  30. 
 Palladiiis,  an  .\rian  Bishop,  condemned 
 at  Aquileia,  18.  10 — 1(5. 
 
 accused  of  Origenism,  19.  1  )■. 
 
 once  friend  of  St.  Jerome  ;  his  history, 
 ly.  1(J. 
 Pawmnrh'ms,  friend  of  St.  Jerome,  20. 
 
 50,  5]. 
 Pampltilus'  defence  of  Origen,  20.  50. 
 Paiiso/jliiiis,  a  child  revived  by  St.  Am- 
 brose, ly.  18. 
 Paplniiitiiis  Bubaliis,   Egyjitian    Abbot, 
 
 20.  7. 
 Parish,  irapoiKia,  18.  7. 
 Paniiiiiiaiiiis,  Donatlst  Pishop  of  Car- 
 thage,   ly.    51'.      St.   .\ustiu's    books 
 against  him,  20.  Mi. 
 Pastor,  Abbot  at  Seetis,  20.  1. 
 Patcnins,  Hishop  of  Praga,   renounces 
 
 Priseillianism,  20.   IS. 
 Palnihiiis,  Bishop  of  ICmerita,  20.  iS. 
 J'aiil,   St.,   of  Constantinople  ;    his   rc- 
 liques  translated,  18.  0. 
 
 Egyptian  Abbot,  20.  5. 
 
 Egyptian  Monk,  offered  three  hun- 
 dred ))rayers  daily,  20.  9. 
 Paula,  St.;    her   history,    IS.   21.     her 
 voyage,    in    Palestine,    18.   38.     and 
 Egypt;   she  returns   to   Bethlehem, 
 ibid. 
 Paulina,  daughter  of  St.  Paula,  18.  21. 
 Paulinianus,  brother  of  St.  Jerome,  18. 
 3(i.    ordained  by  St.  Epiphanius,  ly. 
 43  ;  see  20.  .00. 
 P(iuHuu.i,  one  of  the  Bishops  of  Antioch, 
 18. 2,  3.  acknowledged  by  the  western 
 Church,   18.   ly.     visits  Rome,  i7»irf. 
 returns  to  Asia,    18.   22.     Letter  of 
 Pope    Damasus    to    him,    ibid.      His 
 death,  19.  27. 
 
 I'aiiliiius,  Secretary  and  biographer  of 
 St.  Ambrose,  18.'  \'.K  and  20.  20.  Ue- 
 lates  miracles  of  St.  .\nibrose,  18. 
 19,  45;    19.  20,  48;  and  20.  20,  48. 
 
 .SV.,  of  N(dn,  19.  •')■'>.     rricnd 
 
 of  St.  Austin  and  St.  Jerome,  i7.iV/. 
 His  jianegyric  on  Tbeodosius,  19.  .5(J. 
 ordained  Priest,  19.  57.  distributes 
 his  ])roperly  to  the  poor;  imkindly 
 received  by  the  lioman  Clergy;  re- 
 tires to  Nola  ;  and  jjraised  by  St.  Am- 
 brose, iliid.  receives  the  reliciues  of 
 St.  Nazarius  and  St.  Celsus,  20.  13. 
 Pazus,  Novatian  Council  at,  19.  35. 
 Pila<rius,  of  Laodicea,  at  Constantinople, 
 
 18.  1,  9. 
 Piiiitfiils  and  Pi-tiittnrc    Rules  of  St. 
 Siricius,  18.34.  exhibited  in  the  case 
 of  Tbeodosius,  19.  21.    In  general  in 
 the  West,    19.    22.     Penance  of  St. 
 Fabiola,  18.  21.    Canons  of  St.  Gre- 
 gory of  Nyssa,  19.  52.    Rules  of  the 
 third  Council  of  Carthage,  20.  2(1.   of 
 the  fourth,  20.  33.   of  the  fifth,  20.  43. 
 as  to  ordination,  18.  35.  and  20.  43. 
 Penitoiliarij  Priest,  ly.  23. 
 Pcntadia,  wife  of  Timasiiis,  20.  3(J. 
 Pviitccdst,  ly.  33.    No  genuflexion,  and 
 
 hallelujah,  20.  45.    See  Eastkh. 
 I'crsiaiis,  come  to  see  St.  Ambrose,  20. 
 
 19. 
 PicKsoN,  used  for  Subsistence  by  St. 
 Greg.  Naz.,  18.  4.     Persons  in  the 
 Blessed  Trinity,  18.  24. 
 Peter,  St.,   Bishop  of  Sebastc,  at  Con- 
 stantinople, 18.  1. 
 Petilidiius,  St.  Austin  writes  against,  20. 
 
 47. 
 Pelroiiius,  St.,  successor  of  St.  Pacho- 
 
 mius,  19.  31.  and  20.  9. 
 Phila.itrius,  St.,  of  Brixia,  18.  10. 
 Philosophers,  of  .\ntioch,  comi)ared  with 
 
 the  Monks,  19.  9. 
 Photitiians,    condemned    at    Constanti- 
 nople,   18.  (J.    called  Bonosiacs,   19. 
 27. 
 Piammon,  an  Egyptian  .\bbot,  at  Diol- 
 cos,  describes  the  kinds  of  Monk», 
 20.  5. 
 Pithecians,  a  kind  of  Arian.s,  19.  35. 
 Polemius,  Deacon  of  St.  Ambrose,  20. 
 
 21. 
 Puntiuianus,  friend  of  St.  .\ngnstinc,  the 
 
 occasion  of  his  conversion,  18.  52. 
 Poor,  high  regard  and  care  for,  in  St. 
 Ambrose,  18.  32.  and  ly.  27.  Care  of 
 St.  Chrysostom  for,  20.  3y.  errors  as 
 to,  1 9.  25. 
 Pnpr,  title  applied  specially  to  the  Bishop 
 of  Rome,  20.  48.  .\ppeal  to,  granted 
 at  Sardica,  but  the  ancient  right,  per- 
 haps, resumed  at  Constantinople,  18. 
 7.  I'irst  Bishop  in  dignity,  ibid. 
 Flavian  refuses  to  submit  to  his  judg- 
 
 C  C 
 
386 
 
 INDEX  TO  THE  TEXT. 
 
 ment,  19.  27.  consulted,  20.  24.  ap- 
 peal from  him  to  universal  (Jouncil, 
 20.  30. 
 
 Possessed.     See  Energumens. 
 
 Posthumiis,  St.,  Egyptian  Abbot,  20.  9. 
 
 Prayer,  for  the  dead,  19.  33.  denied  by 
 the  heretic  Aerius,  19.  36.  On  the 
 third,  seventh,  thirtieth,  and  fortieth 
 days,  19.  58.  Forms  of,  20.  26.  at 
 night  recommended  to  men  by  St. 
 Chi-ysostom,  20.  40.  Prayer  at  night, 
 20.  3,  39. 
 
 Priest,  Penitentiary,  office  of,  abolished 
 at  Constantinople  and  throughout  the 
 East,  19.  23.  Continence  required  in, 
 19.  22,  See  Co^itincnce  and  Clerks. 
 Ordination  of,  20.  32. 
 
 Primiauus,  Donatist  Bishop,  19.  54. 
 
 Principia,  Virgin,  18.  20. 
 
 Priscillianists,  18.  30.  Death  of  Pris- 
 cillian,  ihid.  honoured  as  a  Martyr 
 by  his  followers,  ihid.  In  Gallicia, 
 20. 48.  Did  not  consume  the  Element 
 in  the  Eucharist,  ibid,  held  the  Son 
 to  be  innascihUis,  ibid. 
 
 Proha,  Faltonia,  19.  ult. 
 
 Probinus,  Consul  in  395,  19.  ult. 
 
 Probns,  Anicius,  a  noble  Roman  and 
 Christian,  19.  ult.    His  family,  ibid. 
 
 Proculus,  Bishop  of  Marseilles,  at  Aqui- 
 leia,  18.  10. 
 
 Protasiiis,  St.,  Invention  of  Reliques  of, 
 
 18.  47. 
 
 Providence,  Bool^s  of  St.  Chrysostom  on, 
 
 19.  9. 
 
 Province,  or  'Eirapx'O)  18-  7. 
 
 Psalms,  chaunting  of,  among  the  Monks, 
 
 20.  8.    at  Milan,  18.  46. 
 Psathyriitns,  a  sect  of  Arians,  19.  35. 
 Pynnfiiis,   an    Egyptian  Abbot,   visited 
 
 by  Cassian,  20.  4. 
 
 a 
 
 Quadragesima,  20.  6. 
 Quartodecimans,  18.  8. 
 
 R. 
 
 Readers,  required  to  marry  or  profess 
 continence,  20.  26. 
 
 ReUqucs  of  St.  Andrew,  St.  John  Baptist, 
 St.  Thomas,  St.  Luke,  20.  22.  of  St. 
 Gervasius  and  St.  Protasius,  18.  47. 
 and  20.  22.  of  St.  Meletius,  18.  2.  of 
 St.  Paul  of  Constantinople,  18.  9.  of 
 St.  John  the  Baptist,  19.  29;  see  too 
 19.  49.  Miracles  wrought  thi-ough 
 Rel  ques  ;  see  Miracles,  of  St.  Vitalis 
 and  St.  Agricola,  19.  48.  of  St.  Na- 
 zarius,  20.  13;  see  note  o.  at  Brixia 
 and  Milan,  of  the  Martyrs  of  Anaunia, 
 
 20.  22.  of  St.  Martin,  20.  49.  Euna- 
 pius  speaks  of  them,  19.  31.  Pre- 
 tended, 20.  34'.  and  19.  48. 
 
 Renunciations  necessary  for  a  Solitary, 
 20.  7. 
 
 Residence  of  Ecclesiastics,  20.  25. 
 
 Riches,  exhortations  of  St.  Chrysostom 
 concerning,  20.  40. 
 
 Rogafists,  a  sect  of  Donatists  in  Mauri- 
 tania Caesariensis,  19.  53. 
 
 Rogatus,  father  of  St.  Paula,  18.  21. 
 
 Romanianus,  friend  of  St.  Augustine, 
 18.  51.  and  20.  13.  Father  of  Licen- 
 tius,  19.  55. 
 
 Rome,  Principaius  of,  IS.  47.  and  20.  30. 
 Council  at,  imder  Damasus,  18.  19. 
 another,  under  Siricius,  against  Jo- 
 vinian,  19.  19.  confirmation  of  a  sen- 
 tence awaited  from  Rome,  20.  48. 
 
 Rujpna,  daughter  of  St.  Paula,  18.  21. 
 
 Ruffinus  of  Aquileia,  on  account  of  his 
 Origenism,  19.  44.  estranged  from 
 St.  Jerome,  19.  46.  In  Palestine  from 
 A.  D.  373,  ibid,  returns  to  Rome 
 A.D.  397,20.50.  translates  Origen's 
 •n-fpl  dpx'>'''>  ihid.  controversy  with 
 St.  Jerome,  20.  51.  Letter  to,  20.  52. 
 and  condemnation  by  Anastasius,  20. 
 50.  Translates  Eusebius'  History, 
 and  adds  two  books,  20.  51. 
 
 Master  of  the  Offices,  19.  21. 
 
 Praetorian  Praefect,  19.  51.  Baptized, 
 ibid.    His  death,  20.  10. 
 
 S. 
 
 Sabbath,   always   means    Saturday,   19. 
 
 33.  and  20.  8,  20.    a  festival,   20.  20. 
 
 Monks  assembledon, 20. 8.  Eucharist 
 
 then  received,  20.  45. 
 Sahbatius,  author  of  a  Schism  among 
 
 the  Novatians,  19.  35.  and  20.  10. 
 SahcUians,  condemned  at  Constantinople, 
 
 18.  6. 
 
 Sabinus,  Bishop  of  Placentia,  at  Aqui- 
 leia, 18.  10. 
 
 Sacraments,  more  than  two,  ace.  St.  Au- 
 gustine, 20.  45.  Their  grace  denied 
 by  heretics,  19.  25.  Sacrament  of  the 
 Catechumens,  20.  26. 
 
 not  aflected  by  the  worthi- 
 ness of  the  Minister,  20.  46. 
 
 Saints.  See  Intercession.  Divine  honour 
 seemed  to  pagans  to  be  paid  them, 
 
 19.  31.    St.  Paula  venerates  tombs  of 
 the  Saints,  18.  37;  see  19.  31. 
 
 Salvina,  daughter  of  Gildo,  20.  29. 
 Sanctuary,  the,  in  a  Church  reserved  for 
 
 Clergy,  19.  15. 
 limited,  19.  34.    Violation  of, 
 
 punished,  20.  15.    Law  against,  20. 
 
 36. 
 Sangara,  Novatian  Council  at,  19.  35. 
 
INDEX  TO  TMK  TKXr. 
 
 387 
 
 Sarahrtites,  fnlse  Monks,  20.  .,. 
 Sarimith,  liipsiil  Monk.  20.   IS. 
 SuliinUii/.     See  Sahhalh. 
 Scythians,  convi-rted  \\\ro\\f}\  St.  Cliry- 
 sostom,  have  but  one  IJisliop,  18.  7. 
 and  20.  11. 
 Sccundianus,  an  Arian  Hishop,  at  Aqui- 
 
 leia,  18.  10.    conikinni-d,  IS.  15. 
 St'liims,  Bishop  of  the  Goths,  1!».  ;55. 
 Scmi-Jriatis,  or  rneuuiatoniachi,  con- 
 demned at  Constantinople,  18.  6. 
 Sfparallon  from  the  wicked,  when  re- 
 
 (luired,  20.  ■!(>. 
 Serapion,  an  Egyptian  Monk,  20.  7. 
 Sernpis,    temple    and    idol    ot,    19-    28. 
 Destruction  of  tlic  temple  ot;  ID.  2!). 
 Scrnius,  Epvptiaii  ,\bbot,  20.  7- 
 Sevcrus,  a  blind  man  cured  at  the  Re- 
 
 liques  of  St.  Ger\'asius,  18.  17. 
 SfiuTits    Sulpicius,    Biographer    of    St. 
 
 Martin,  20.  49. 
 Sida,  Council  of,  against  the  Massalians, 
 
 19.  2(i. 
 Slinpliridu,  St.,  instructs  St.  Austm,  18. 
 
 51.  Bishop  of  Milan,  20.  21. 
 Siriciiis,  St.,  election  of,  approved  by  the 
 Emperor,  18.  33.  His  decretal  to 
 llimcrius,  1 8.  31.  His  death,  20.  50. 
 5w;««/«.s-,  Header  of  the  Novatians,  con- 
 sulted bv Neetarius,  18. 2(}.  Kovatiaii 
 Bishop  of  ConsUintinople.  20.  10. 
 
 St.,  Martyr  at  Auaunia,  20.  22. 
 
 His  reliques  at  Brixia,  ibid. 
 Soldirni  declare  for  St.  Ambrose,  18.  H. 
 Son    the,  in  what  sense  inferior  to  tlie 
 f'ather,  18.  14.    See  Woud.     Be- 
 gotten, yet  of  the  same  Nature  witli 
 the  Fathkr,   18.  23.     Hath  human 
 nature  of  the  Blessed  Virgin,  18.  24. 
 His  human  nature  perfect,  ibid.    Not 
 iiiiiascibilis,  18.  48. 
 Soplironius,  an  Ecclesiastical  author,  19. 
 
 29. 
 Soul,  on  the  (juantity  of  the,  by  St.  Au- 
 gustine, 19.  18.     How  it  is  of  Gou, 
 15).  39. 
 Stagririiu,   friend    of    St.   Chrysostom, 
 
 19.  9. 
 Stafufs  of  Theodosius,  &c.  overthrown 
 
 at  Antioch,  19.  1. 
 Stclrrhius,   friend    of    St.    Chrysostom, 
 
 19.  9. 
 .S7(7/V/<o,  made  by  Theodosius  guardian 
 
 of  his  sons,  19.  58. 
 Siibdcacon,  ordination  of,  20.  33. 
 Snfficta,   in    Africa,   20.  42.      Martyrs 
 
 there,  ibid. 
 Sunday.     See  Lord'.?  Daij. 
 Siipfrstiticii^,    comi)laiued     of     by     St. 
 
 Austin,  19.  17. 
 S,io/:riii.i,  Bishop  of  Verona,  reproved  by 
 
 "  St.  .\inbrosc,  20.  Ifi. 
 .Si/mbol  of  Constantinople.  18.  fi.    com- 
 
 pared  with  the  Niccnc,  ibid. 
 
 C 
 
 S,,mwwl,i,s,  Bngan  Senator,  deputed  by 
 ■  the  Pagans,  1 8.  3 1 .  Memorial  on  .\llar 
 of  Victorv,  ibid.  Appeals  to  Pope 
 Damasus,'  18.33.  punislied  byTlico- 
 dosius,  lit.  15.  His  cliaracter  ol  Theo- 
 dosius, 19.  59. 
 
 Sympo.siu.i,  Spanisl)  Bishop,  abjures  Pns- 
 eillianism,  20.  48. 
 
 Siiiutfiogue  at  Callinicus,  burnt,  19.  14. 
 
 Syriis,  Abbot  of  Chiium,  20.  9. 
 
 T. 
 
 Tabi-nna,  monastery  of,  20.  9. 
 
 Talida,  Amma  or  Abbess  in  Egypt, 
 20.  9. 
 
 Taor,  Virgin,  in  Egyptian  monastery, 
 20. 9.  ,        , 
 
 Tvmphs,  Idolatrous,  not  pulled  down  by 
 Constanline,  18.  38.  closed  in  the 
 East  by  Theodosius,  ibid,  to  be  de- 
 stroyed without  tumult,  20.  42. 
 Temple  of  Jupiter  miraculously  de- 
 stroyed by  St.  MavccUus  of  A]iameia, 
 
 18.  39.     Faiium  of  the  Valentinians, 
 
 19.  1 4.  Temple  of  Scrapis  destroyed, 
 19.  29.  Temples  in  Egypt  destroyed, 
 1!).  30.  Temple  of  Cuelestis  at  Car- 
 thage, 20.  42. 
 
 Thccue,  Monks  of,  martyred  by  Sara- 
 cens, 20.  7. 
 Thcmistins,    the    Sophist,    orations    of, 
 
 19.  5i). 
 Tlwortislu.t,  "VaOvponwXvs,    whence    the 
 name  of  the  Psathyriau  sect  of  Arians, 
 
 19.  35.  .         ,        , 
 
 Theddonis,  Abbot  at  Cellae  ;  introduced 
 
 into  the  Collations  of  Cassian,  20.  7. 
 one  of  the  successors  of  St. 
 
 Pachomius  at  Tabenna,  20.  9. 
 
 Consul,  20.  42.    Colleague  of 
 
 Eutropius,  20. 37.    praised  by  St.  Au- 
 gustine and  Claudian,  ibid. 
 
 —  Bishop  of  Oxyrjnchus,   at- 
 
 taches himself  to  George,  Arian  Bi- 
 shop of  .Vlexandria.  20.  9. 
 
 Bishop  of  Octodurum,  at  the 
 
 Council  of  Aquileia,  18.  10. 
 
 saved   from   lapsing   into   a 
 
 secular  life  by  his  friend,  St.  Chry- 
 sostom, 19.  9.  becomes  Bishop  of 
 Mopsuestia,  ibid,  at  the  Council  of 
 Constantinople  in  A.D.  3!»  1,  and  nt 
 that    time    a    Catholic,    19.   51  ;    sec 
 
 note  i.  , ,         , 
 
 Theodosius,  the  Great,  assembles  tlic 
 (Ecumenical  Council  of  Const.nnti- 
 nople.  A.  1).  38 1 .  1 8.  1 .  8.  recognises 
 St.  Melctius  there  from  having  seen 
 him  in  a  vision,  ibid,  fixes  on  Nec- 
 tarius  to  succeed  St.  Melctius,  18.  5. 
 tries  to  conciliate  the  Macedonians, 
 1 8.  G.  uses  bis  civil  power  to  establish 
 
 C  2 
 
388 
 
 INDEX  TO  THE  TEXT, 
 
 the  Canons  of  tlie  Church,  18.  9. 
 His  Laws,  for  the  Church,  against 
 Idolatry,  Apostates,  Jews,  Manichees, 
 Arians ;  for  Indulgence  of  Crimhials, 
 Discipline,  Reliques,  &c.  See  Laws. 
 Letter  to  him  from  Council  of  Aqiii- 
 leia,  18.  16.  defends  the  proceedings 
 of  the  Eastern  Church  in  a  letter  to 
 the  western  Bishops,  18.  17.  Sum- 
 mons a  second  Council  at  Constauti« 
 nople,  A.  D.  382,  18.  18.  a  third, 
 A.  D.  383,  18.  26.  Receives  the 
 Creed  of  the  ConsuhstantiaUty,  ibid. 
 passes  laws  against  heretics  at  the 
 instance  of  St.  Amphilochius,  18.  27. 
 His  embassy  to  Maximus,  18.  38. 
 His  statues  overthrown  at  Antioch, 
 19.  1.  pardons  the  Antiochenes  on 
 the  intercession  of  Flavian,  19.  6.  He 
 takes  part  with  Valentinian,  agahist 
 Maximus,  19.  10.  goes  to  Thessa- 
 lonica,  ibid.  Consults  St.  John  of 
 Egypt,  19.  12.  defeats  Maximus' 
 forces  in  Pannonia,  19.  13.  Spends 
 the  winter,  A.  U.  398—399,  at  Milan, 
 19.  14.  St.  Ambrose  intercedes  for 
 some  Monks,  ibid.  His  testimony  to 
 St.  Ambrose's  character,  19.  15.  Cle- 
 mency to  Symmachus,  ibid,  goes  to 
 Rome,  ibid.  Massacre  at  Thessa- 
 lonica;  his  return  to  Milan,  19.  20. 
 Penance  of  Theodosius,  A.D.  390, 
 19.  21.  The  part  he  took  in  the 
 Schism  of  Antioch,  19.  27.  prepares 
 to  avenge  the  murder  of  Valentinian, 
 19.  34.  War  against  Eugeiiius  and 
 Arbogastes,  19.  47.  Vision  of  St.  John 
 and  St.  Philip;  his  victory,  19.  49. 
 abstains  from  the  Mysteries  after 
 battle  ;  divides  his  empire  between 
 Arcadius  and  Honorius,  19.  50.  de- 
 fends Flavian,  ibid.  Death  of  Theo- 
 dosius, A.D.  395,  19.  58.  St.  Am- 
 brose delivers  his  funeral  oration, 
 ibid.  His  character,  19.  59.  Impe- 
 tuosity of,  19.  21.  Respect  for  St.  Ar- 
 senius,  20.  1. 
 
 Theodulus,  Secretary  to  St.  Ambrose; 
 Bishop  of  Modena,  20.  17. 
 
 Theognistus,  Bishop,  publicly  condemns 
 the  Ithacians,  18.  59. 
 
 Theonas,  Egyptian  Abbot,  quits  his  wife 
 against  her  consent ;  introduced  into 
 the  Collations,  20.  6. 
 
 Theophilus,  Bishop  of  Alexandria,  suc- 
 ceeded Timothy,  A.  D.  385,  18.  36. 
 Exertions  to  overthrow  Idolatry  in 
 Egypt,  19.  28—30.  Wishes  to  pro- 
 mote Isidore  to  the  See  of  Constan- 
 tinople, but  is  compelled  to  ordain 
 St.  Chrysostom,  20.  27.  Visits  St.  Ar- 
 senius,  20.  2. 
 
 Theophronius,  at  the  head  of  a  division 
 of  the  Eunomians,  19.  35. 
 
 Theotocos,  Mother  of  God,  the  title  of 
 the  Blessed  Virgin,  18.  24. 
 
 Therasia.  St.,  wife  of  St.  Paulinus  of 
 Nola,  19.  55. 
 
 Thessalonica,  sedition  at,  where  Botheric 
 was  killed,  19.  20.  Massacre  there  in 
 consequence,  by  order  of  Theodosius, 
 ibid. 
 
 Tiberianus,  a  Spaniard  and  Priscillianist, 
 18.  30. 
 
 Tichonius,  a  Donatist,  condemned  by  his 
 sect,  20.  46. 
 
 Timasius,  condemned  through  the  en- 
 mity of  Eutropius,  20.  36, 
 
 Timothy,  Bishop  of  Alexandria,  succes- 
 sor of  Peter,  and  before  Theophilus, 
 18.  36.  At  the  Council  of  Constan- 
 tinople, 18.  3.  His  Canonical  Epistle, 
 18.  -36.  Molested  by  the  Eastern 
 Church,  18.  16. 
 
 Tithes,  paid  by  Christians,  20.  6. 
 
 Toledo,  First  Council  of,  20.  48. 
 
 Tome  of  the  West,  1 8.  8. 
 
 Toxotius,  son  of  St.  Paula,  18.  21. 
 
 Tradition,  Apostolic,  20.  45. 
 
 Translations  of  Reliques.     See  Reliques. 
 
 of  Bishops  forbidden,  20. 
 
 24,  32;  see  18.  3. 
 
 Trinity,  the  Blessed,  taught  by  St, 
 Gregory  at  Constantinople  against  the 
 Arians,  18.  4.  Doctrine  concerning, 
 declared  by  the  first  Council  of  Con- 
 stantinople, 18.  6.  by  the  second,  18. 
 18.  by  the  third,  18.  26.  The  doc- 
 trine attested  by  miracle,  18.  47. 
 True  religion  consists  in  the  adoration 
 of,  19.  37. 
 
 Trygetius,  friend  of  St.  Augustine,  IS. 
 53. 
 
 Tyrannns.  Priest  of  Saturn;  his  im- 
 purities, 19.  30. 
 
 U.  &  V. 
 
 Vagrants,  able  to  work,  law  against, 
 18.  21. 
 
 Valens  of  Petavio,  an  Arian  Bishop, 
 18.  10. 
 
 Valentinian  I.,  suffered  the  Altar  of 
 Victory  to  remain,  18.  31. 
 
 //.,  the  Younger,  sends  St. 
 
 Ambrose  on  embassy  to  the  usurper 
 Maximus,  18.  28.  addressed  by  Sym- 
 machus in  behalf  of  Paganism,  18. 31. 
 Dissuaded  by  St.  Ambrose,  18.  32,  33. 
 Misled  by  his  mother  Justina,  to  per. 
 secute  St.  Ambrose,  18.  41.  For  his 
 laws,  see  Laws.  Favours  Arianism, 
 18.  43.  sends  St,  Ambrose  again  to 
 Maximus,  18.  57.  flies  before  Maxi- 
 mus to  Thessalonica,  A.  D.  387,  and 
 obtains  the  help  of  Theodosius,  A.  D. 
 388,  who  rescues  him  from  Arianism, 
 
INDEX   TO   TIIK   TliXP. 
 
 389 
 
 10.  10,  32.  and  restores  him  to  liis 
 Knipire,  11).  13.  He  is  ruled  by 
 Arbofjastes,  li).  32.  His  eharaelcr, 
 iliid.  While  at  Vieiino  sends  for  St. 
 Ambrose  to  bai)tize  liim,  19.  .'J.'J.  is 
 murdered,  ihiil.  His  funeral  oration 
 by  St.  .Vmbrose,  ihitl.  is  avenged  by 
 Tlu'odosius.  See  Tlirodn.siiis.  Twice 
 refused  the  restoration  of  the  .Vltarof 
 Vietory,  1!>.  47. 
 
 I'ah-iitiiiiaiis,  their  fniium  in  tlie  l-last, 
 1!>.  11,  and  note  k.  attacked  by  St. 
 Chpt'sostom.  20.  27. 
 
 I'tilrridii,  Sf.,  IJi^lioj)  of  .\q>iileia,  pre- 
 sides at  the  Council,  18.  10. 
 
 rah-rins,  Hishop  of  Hi])])o,  li).  ;}8.  or- 
 dains St.  Augustine  I'riest,  and  autho- 
 rizes him  to  preach,  iliid.  and  makes 
 him  liis  coadjutor  Bishop,  20.  12. 
 
 I'adraii,  20.  11. 
 
 rrtirriiit,  St.,  20.  17.  Deacon  of  St. 
 .'Vmbrose,  20.  21.  Succeeds  St.  Sini- 
 ))lician  in  the  See  of  Milan,  ibid. 
 Condemns  Origcn,  20.  52. 
 
 I'crc^ller,  letter  of  St.  Ambrose  to  the 
 Churcli  of,  20.  18. 
 
 riTfcuiidiis,  of  Milan,  friend  of  St.  Au- 
 pustine,  IS.  5.3. 
 
 I'l'slalf,  small  number  of,  compared  with 
 the  Virgins  of  the  Church,  18.  .'52. 
 
 I'eslmeiits  used  at  the  ,\ltar,  20.  .'J.J. 
 
 f'iatiriiw,  when  granted  to  Manichees, 
 lit.  18.  given  to  St.  .Vmbrose  by  St. 
 Honoratus,  20.  21.  given  to  Peni- 
 tents at  the  ])oint  of  death,  20.  3.3  ; 
 lit.  .32;  and  18.  3k 
 
 rices,  the  eight  principal,  20.  7. 
 
 I'ictor,  son  of  Maxinuis,  18.  27.  killed 
 by  Count  .Vrbogastes,  li).  13. 
 
 yfiirrliii.1 ;  his  character  of  Theo- 
 
 dosius,  19.  .")i). 
 
 rir/nriinm,  Ilhttorician,  and  Cliristian, 
 18.  .01. 
 
 rirlonj,  .Vltarof,  18.  31.  and  19.  1.3,47, 
 50. 
 
 yinilatiliiis.  Heretic,  Prie^t  of  Barcelona, 
 bears  a  Utter  from  St.  Paulinas  to 
 St.  Jerome,  19.  .'>() ;  see  20.  13,  note  o. 
 
 nonius.  Bishop  of  Trent,  letter  from 
 St.  Ambrose  to,  20.  17.  Writes  to 
 St.  SimpHcian  an  account  of  the 
 Martyrs  of  .Vnaunia,  20.  22.  suffers 
 martyrdom,  ihid. 
 
 ritirriitiiix,  friend  of  St.  .lerome,  leaves 
 Rome  with  him  for  Palestine,  18.  3(). 
 feels  unworthy  to  offer  the  Sacrifice, 
 
 li).  43.  Seconds  St.  Marcellu  against 
 Rutlinus,  20.  50. 
 
 J'irgiiiilij,  high  dignity  of,  19.  42.  dc- 
 preciate<l  by  heretics,  Jovinian,  li).  19. 
 liarbatianus,  20.  18.  Virginity  of  St. 
 Gregory  Naziaiw.en,  18.  4.  Praised 
 by  St.  Augustine,  20.  4  K  Exh<irta- 
 tion  to,  by  St.  .Vmbrose,  19.  48.  Let- 
 ter on,  by  St.  .lerome,  to  Demelrias, 
 19.  (iO.    to  Kustochium,  18.  3(). 
 
 Virgins,  consecrated  by  the  Bishop,  19. 
 22.  and  20.  24.  32.  at  what  age,  20. 
 2(i.    number  of,  in  I'.gypt,  20.  9. 
 
 nt(dis,  SI.,  Martyr,  19.  48. 
 
 .'Vpidlinarian,  imposes  on  Pope 
 
 .St.  Damasus,  18.  22.  who  requires 
 Paulinus  of  .Vntioch  to  examine  him, 
 ibid.  St.  (iregory  of  Nazianzus  de- 
 ceived by  him,  18.  24. 
 
 J'itii.i,  Bisiiop  of  CarrhsE  in  Mesopo- 
 tamia, 18.  1. 
 
 Ul/diilds,  Bishop  of  the  Goths,  19.  35. 
 
 Urbiiiiists,  a  sect  of  Donatists,  in  Nu- 
 niidia,  19.  53. 
 
 Ursiini.':,  .\nti-Pope,  the  Council  of 
 Aquileia  addresses  the  Kmpcror 
 against,  18.  Ki. 
 
 Wedlock,  good  in  itself,  20.  4  K  sacra- 
 mental, ihid. 
 
 Widowhood,  dignity  of,  ace.  St.  Jerome, 
 19.  42.     Book  on,  by  St.  Augustine, 
 
 1 9.  (iO.  Exhortations  to,  by  St  Chry- 
 sostom,  20.  39.  St.  Jerome  exhorts 
 Furia  to  persevere  in  holy  widow- 
 hood, 19.  5(). 
 
 Widows.     See  Deaconess. 
 
 Women,  may  not  teach  in  the  Church 
 or  baptize,  18.  33.  What  women 
 might  live  with  Clerks,  18.  35.  and 
 
 20.  'Hi.  Religious,  19.  17.  Syneis- 
 actae,  20.  38. 
 
 WouD,  the,  of  God.  Eternal,  IS.  12. 
 Divine,  IS.  13.  immortal,//^/'*/.  Good- 
 ness and  power,  ibid.  Equal  to  the 
 Fatiikk,  is.  14.  The  Judge  of  all, 
 ibid. 
 
 Zriin,  Bishop  of  Verona,  20.  10. 
 Zosimus,  the  i'agan,  blainis  Tin  dlnsius, 
 19.  59. 
 
INDEX   TO   THE   NOTES. 
 
 *j»*    The  References  are  jiiade  to  the  Notes  under  the  Books  and  Chapters. 
 
 Acesius,  a  Novatian  Bishop,  summoned 
 
 to  Nicsea,  18.  1.  b. 
 Arhamoth,  19.  14.  k. 
 aSe\(po^aiia,  20.  38.  marg. 
 Advocattis  fisci,  18.  30.  j). 
 Al^miliatms,    burned   under  Julian,    19. 
 
 14.1. 
 Aerius,  denied  prayer  for  the  dead,  19. 
 
 41.  b. 
 A'etius,  an   Avian  Deacon   at   Antioch, 
 
 18.  5.  0.  opposed  by  Diodorus  and 
 Flavian. 
 
 African  Church,  Primacy  in,  18.  25.  h. 
 Agapce,  IS.  51.  marg.    connected  with 
 feasts  on  the  Natalitia  of  the  Martyrs, 
 
 19.  41.  b. 
 
 Alexander,   Co-episcopus  to  Narcissus, 
 
 20.  12.  i. 
 
 Alms,  offered  for  the  dead,  19.  41.  b. 
 Ambrose,  St.,   discourages  tlie  Agapre, 
 
 19.  41.  b.  once  a  pleader,  19.  60.  a. 
 uses  the  word  Mass,  18.  6.  s.  conse- 
 crates Aneminius  at  Sirmium,  18. 
 10.x.  Justina  his  enemy,  «ii£/.  calls 
 Tobit,  Scripture,  19.  26.  x. 
 
 Anchorites,  20.  5.  f.  g. 
 
 auafioK-r],  20.  8.  marg. 
 
 Aneminius,  Bishop  of  Sirmium,  18. 10.  x. 
 
 Anthony,  St.,  Father  of  Monachism,  18. 
 
 20.  s.  visits  St.  Paul,  19.  56.  o.  vi- 
 sited by  St.  Hilarion,  19.  56.  q.  An 
 Anchorite,  20.  5.  g. 
 
 Antidicomarianites,  18.  20.  n.  Distin- 
 guished from  the  followers  of  Jovinian, 
 19.  19.  b. 
 
 Antioch,  ruled  by  an  Arian  Bishop,  18. 
 5.  o.  divisions  there,  18.  1.  a.  Coun- 
 cil at  Antioch,  A.D.  341,  quoted,  18. 
 4.  h.  another,  A.D.  379,  18.  8.  i.  The 
 metropolis  oi  the  East,  18.  7.  t.  Dig- 
 nity of,  19.  1.  marg. 
 
 Ajitiphonal  mode  of  singing  (begun  per- 
 haps by  St.  Ignatius),  revived  at  An- 
 tioch to  oppose  Arianism,  18.  5.  o. 
 
 Antistes,  20.  45.  marg. 
 
 Anijsius,  Primate  of  Illyricum,  19.  27.  a. 
 
 Apocrypha,  called  Scripture  by  the  Fa- 
 thers, 19.  26.  X.  certain  books  of,  ac- 
 counted Canonical  by  the  third  Coun- 
 cil of  Carthage,  20.  26.  h. 
 
 ApoUinaris'  error,  18.  6.  r.  When  it 
 rose,  18.  17.  g.  condemned,  ibid,  and 
 20.  28.  marg.    first  intimation  of  it, 
 
 18.  24.  f.     Relation  to  Nestorianism, 
 
 19.  51.  i.    ApoUinaris  heard  by  St.  Je- 
 rome, 20.  51.  marg. 
 
 Appeal,  right  of,    to   the  Patriarch   of 
 
 Constantinople,  18.  7.  y. 
 Apsis,  20.  26.  e. 
 Aquileia,  Council  at,  begun  and  ended 
 
 in  one  day,  18.  10.  z. 
 Archdeacon,  19. 15.  p.    At  first  a  Deacon, 
 
 20.  32.  X. 
 Archimandrites,  20.  6.  p. 
 Architria,  20.  9.  marg. 
 
 Arians,  parties  among  them,  18.  1.  a. 
 in  the  West,  A.  D.  381,  18.  10.  r. 
 Confuted  by  Victorinus,  18.  51.  y. 
 divided  at  Constantinople,  19.  13.  g. 
 endeavour  to  allay  the  suspicions  of 
 the  Western  Church,  20.  31.  1. 
 
 Arimimim,  Council  of,  18.  20.  p.  not 
 CEeumenical,  18.  43.  n. 
 
 Aries,  Council  of,  18.  8.  g.  forbids  Dea- 
 cons to  offer  the  Sacrifice,  20.  31.  o. 
 
 Armorica,  tradition  of  British  settlement 
 in,  19.  13.  f. 
 
 ^siM«o7-of  the  Italian  Treasurer,  18.5 1. X. 
 
 Athanaric,  18.  10.  t. 
 
 Athanasius,  St.,  at  Rome,  acquitted  by 
 Pope  Julius,  18.  20.  r. ;  19.  45.  h. ; 
 and  20.  31.  1.  restored  to  his  throne, 
 20.  5.  1.  introduced  monastic  com- 
 munities in  the  West,  20.  49.  e. 
 
INMJIiX   TO  TIIK   NOTKS. 
 
 391 
 
 .tndU'iriiim,  '20.  32.  niarg. 
 
 .■Iii<.'iistinr,  St.,  on  I'rayiT  tor  the  dead, 
 1!».  -H.  b.  puts  down  tlie  Agapa-, 
 i/iiii.  Condemns  tlio  Idolatrous  use  of 
 Images,  1.').  IK  g.  writes  against  Pe- 
 lagiaiiism,  20.  .'{.  b. 
 
 of  Canterbury,  brought 
 
 tlie  Benedictines  into  England,  20. 
 49.  e, 
 
 Aurvtis,  a  coin,  18.  33.  a. 
 
 Autheiilicily  of  fiftli,  sixtli,  and  seventh 
 Canons  of  first  Council  of  Constan- 
 tino])!e,  IS.  8.  c.  k. 
 
 Aii.rciiliiis,  Arian  liisliop  of  Milan,  pre- 
 decessor of  St.  .\mbrose,  18.  20.  m. 
 successor  of  Dionysius,  18.  H.  p. 
 
 B. 
 
 Bcihi/las,  St.,  Bishop  of  .\nlioeli,  and 
 Aiartyr,  18.  2.  f. 
 
 Baptism,  rejected  by  the  Manichces,  18. 
 49.  u.  Salt  used  at,  18.  48.  t.  Bap- 
 tistery called  Holy  of  Holies,  18.  5  k 
 marg.  and  (pwriarv^nov,  19.  5 1.  marg. 
 The  parts  of  Baptism,  mystical,  18. 
 5 1.  marg.  Tl;e  font  blessed,  ihhi. 
 The  Salutary  Confession,  oo.  marg. 
 Trine  Immersion,  19.  35.  s.  in  it  all 
 sins  are  cleansed  away,  20.  13.  ni. 
 called  Gratia,  20.  2(i.  marg. 
 
 Basil,  St.,  Bishop  of  Ca;sarea,  appoints 
 St.  Gregory  Nazianzen  to  the  See  of 
 Sasima,  IS.  1.  a.  Brother  of  St.  Gre- 
 gory Nysscn  and  Tlicosebia,  18.  4.  m. 
 Canonical  Epistle,  18.  8.  h.  his  dif- 
 ference with  Anthinuis,  18.  9.  m. 
 
 Basilica,  form  of,  19.  21.  d.  the  iurira- 
 CTtKhs  oJkos,  ihid. 
 
 fiiina.  20.  37.  marg.  $T]fia  rwv  avayvw- 
 aroiv,  20.  40.  a. 
 
 Bi'iicdirtimi  of  the  Font,  18.  54.  marg. 
 
 Betrothal,  ceremony  of,  18.  31-.  h. 
 
 Bii;amiis,  18.  35.  marg. 
 
 Bi.iliops,  their  translation  forbidden  ge- 
 nerally, 18.  3.  f  may  beciucath  their 
 own  projierty,  18.4.  h.  resisted,  when 
 lieretical,  by  laymen,  18.  5.  o.  go 
 beyond  their  own  jurisdiction  in  cases 
 of  necessity,  18.  7.  x.  and  18.  10.  x. 
 decide  Clnirch  Causes,  18.  29.  o.  p. 
 G8.  give  notice  of  their  consecration, 
 18.  34.  d.  Bishops,  &c.  mystical.  18. 
 54.  marg.  Ordained  by  two  or  three 
 others,  19.  22.  k.  Liberty  of,  in  Li- 
 turgies, 19.  44.  e.  Of  the  same  pro- 
 vince, iirapxce>'">'ai,  19.  51.  marg.  two 
 Bishops  in  one  city,  20.  12.  i.  chosen 
 from  the  Clergy  oithe  See,  20.  18.  s. 
 sometimes  adopted  a  partly  monastic 
 life,  20.  18.  t.  The  Channel  of  Or- 
 dination, 20.  32.  n. 
 
 Brotlurs,  the  four  Great,  19.  45.  h. 
 
 liiirial  forbidden  in  towns,  lb.  2.  d.    al- 
 lowed, ibid. 
 
 Call-in  condenmed,  19.  31.  i. 
 
 Campittr,  name  of  Donatists,  19.  18.  y. 
 
 Cations,  Aj'ostolical,  on  Translation  of 
 Bishops,  IS.  3.  f  whether  a])plicable 
 to  the  case  of  St.  (Jregory  Nazianzen, 
 ibid,    on  Tiths,  19.  57.  r. 
 
 Cassiaii,  a  Semi-Pelagian,  20.  3.  b.  at- 
 tacked by  Prosper,  20.  3.  b.  and  d. 
 
 Cnrlliaf;i;  second  Council  of,  .\.  1).  390, 
 uses  the  word  Mass,  18.  (i.  s. 
 
 Cilibacii  of  Clergy,  18.  35.  i.  See  Cun- 
 tiiieiice. 
 
 Ceroferariiim,  20.  32.  marg. 
 
 Chaldfcan  Christians,  19.  51.  i. 
 
 Chalccdon,  (Ecumenical  Council  of,  .\.l). 
 45 1 ,  extends  the  power  of  the  Patriarch 
 of  Constantinople,  18.  7.  y.  decrees 
 that  the  Ecclesiastical  arrangement 
 should  follow  the  Political,  18.  9.  m. 
 
 Chaiiiiliii^',  IS.  42.  marg.  AVords  used  at 
 the  ordination  of  a  Chaunter,  20.  32.  t. 
 
 XeipoToj'io,  in  Ordination,  19.  7.  marg.; 
 
 19.  9.  bis;   19.  11  ;  19.  22.  k  ;  and  20. 
 27.  marg. 
 
 Chnn-pi.sropi,  18.  25.  h.  Might  be  or- 
 dained by  one  Bishop,  20.  21.  c. 
 
 Chrism,  Priests  may  not  make,  19.  22.  (. 
 used  in  Ba])tism  and  Confirmation, 
 ibid.     See  20.  IS.  marg. 
 
 Christians  in  the  Senate,  18.  32.  s. 
 
 Chri/sostoiii,  St.,  DfJ'ence  ui Monastic  Life, 
 A.D.  375,  19.  8.  marg.  To  Thiodorus, 
 A.  D.  3(J!),  19.  9.  On  Com/mnclion, 
 A.D.  375—376.  To  Stasririii.<!,  .\.D. 
 380—38 1 .  Homilies,  1 9. !».  d.  Deacon, 
 A.D. 380, 381 ;  Priest,  A.D.  380, 19.9. 
 
 Charles,  Prince,  (the  Martyr)  journey 
 to  Spain,  20.  2(».  g. 
 
 Chinches,  heathen  teni])lcs  become,  19. 
 29.  g.  Consecrated  with  reliipies,  IS. 
 4(i.  q.  enriched  with  reliciues,  1 9.  4 1 .  !>. 
 names  of,  20.  24.  a.    Called  ixaprvpia, 
 
 20.  27.  marg. 
 Cilicinin,  20.  8.  x. 
 
 Ciiierarii,  a  name  given  to  the  Catholics 
 by  heretics,  20.  13.  o. 
 
 Circnmcclliones,  19.  53.  m. 
 
 Cirtha,  Council  of,  20.  30.  marg. 
 
 Civil  Power,  wrong  to  a|)peal  to,  in 
 Church  matters.  18.  29.  o. 
 
 Clcduiiiiis,  frieiul  of  St.  Gregory  Nazi- 
 anzen, 18.  2K  d. 
 
 Clerisit,  immimitics  of  the,  18.  9.  t\. 
 Celibacy,  18.  35.  i.  Exempted  from 
 the  municipal  ofllces,  19.  14.  ni. 
 Laws  about  this,  ibid.  Title  neces- 
 sary for  Ordination,  19.  57.  r.  pass 
 through  the  degrees  in  order,  19.  57. 
 s.    wore  black,  20.  I(».  f. 
 
392 
 
 INDEX  TO  THE   NOTES. 
 
 Coenobites,  the  source  whence  the  An- 
 chorites proceeded,  20.  5.  g. 
 Colh'cta,  "  the  Sacrifice  of  the   Mass," 
 
 19.  41'.  f.    See  20.  8.  marg. 
 Collyridians,  18.  20.  n. 
 Comes  Sacrarum  largitionurn,  18.  51.  x. 
 Communion  with  Rome,  Meletius   pre- 
 sided at  the  oecumenical  Council  of 
 Constantinople,  while  out  of,  19.  9.  c. 
 Compulsory,  to  receive  Religious  privi- 
 leges, 19.  7.  b. 
 Competentes,  19.  45.  marg. 
 Confessor,  the  Singer  so  called,  20.  32.  t. 
 
 48.  marg. 
 Constantinople,  rescued   from  Arianism 
 by  St.  Gregory  Nazianzen,  18.  1.  a. 
 Its  Patriarchal  authority,  ace.  Council 
 of  Chalcedon,  18.  7.  y.    Questionable 
 authenticity  of  certain  canons  of  the 
 first  Coimcil  of  Constantinople,  18,  8. 
 c.  k.    That  Coimcil  called  (Ecumeni- 
 cal by  the  Eastern  Bishops  before  the 
 Western  Church  so  held  it,  18.  18.  i. 
 Continence    of  the    clergy,  whether  re- 
 quired by  Custom,  or  Laiv,  18.  35.  i. 
 Sketch  of  its  history,  19.  22.  h.    for- 
 wardness  of  the   English    Clergy  to 
 second  Pope  Gregory  VII.,  ibid.    Re- 
 commended by  Parliament,  ibid. 
 Cortinee,  18.  42.  marg. 
 Council  of  Aries,  first,   18.  8.  g.     Car- 
 thage, second,  18.  6.  s.    of  Aquileia, 
 A.  D.  381.  18.  10.  z. 
 Counsels  of  Perfection,  19.  22.  h. 
 Count  of  the  East,  18.  9.  n. 
 Cross,  invention  of  the  Holy,  18.  37.  m. 
 
 Sign  of,  18.  48.  marg. 
 Cuhus,  paid  to  the   Saints,   19.   31.   k. 
 
 See  Saints  and  Martyrs. 
 Curial    Burdens.      See    Municipal,     18. 
 
 32.  u. 
 Cynan  Meiriadog.  19.  13.  f. 
 Cyril,  St.,  Catechetical  Discourses,  A.D. 
 348,  18.  55.  marg. 
 
 Damasus,  Pope  St.,  confirms  the  election 
 of  Nectariuf,  ace.  Pope  Boniface  I., 
 18.  5.  p.  opposed  by  Ursinus,  18. 
 16.  b.  A  Law  addressed  to  him,  18. 
 32.  t. 
 
 Dfaconess,  office  of,  sought  by  women  of 
 rank,  19.  24.  u.  called  Widow,  20. 
 32,  u. 
 
 Dead  body,  a  pollution  before  the  Doc- 
 trine of  the  Resurrection  was  re- 
 vealed, among  Jews  and  Gentiles,  18. 
 2.  d.  The  Dead  commemorated,  18. 
 55.  marg.  prayed  for,  ibid,  pray  for 
 us,  ibid.  The  tremendous  Sacrifice  of- 
 fered for  them,  ibid.  19.  41.  b.  but 
 may  not  be  given  to  them,  ibid,  prayed 
 
 for,  ibid.  Connnemorated  on  the  3rd, 
 9th,  40th,  and  anniversary  days,  19. 
 58.  u. 
 
 Decian  persecution,  18.  2.  f. 
 
 Decurions,  18.  32.  u.  x. 
 
 Dedication,  Council  of  the,  20.  31.  1. 
 
 Demophilus,  Arian  Bishop  of  Constan- 
 tinople, 18.  4.  g. 
 
 Depositio  Anniversaria,  20.  5.  marg. 
 
 Deputations  for  restoration  of  the  Altar 
 of  Victory,  18.  31.  r. 
 
 Desponsata,  18.  34.  h. 
 
 Diaconia,  18.  5.  marg. 
 
 Didymus  of  Alexandria,  18.  10.  u.  His 
 book  on  the  Holy  Ghost,  ibid. 
 
 Diodorus  and  Flavian,  two  laymen  at 
 Antioch,  oppose  their  heretical  Bi- 
 shop, 18.  5.  o.  revive  the  Antiphonal 
 mode  of  singing  the  Psalter,  ibid. 
 Master  of  Theodore  of  Mopsuestia, 
 19.  51.  i. 
 
 Distrahere,  to  sell,  19.  48.  marg. 
 
 Divisions  of  the  Empire,  Political  and 
 Ecclesiastical,  18.  9.  m.  and  18.  22. 
 x.  p.  51. 
 
 Donatists,  origin  and  sketch  of,  19.  53. 
 1.  called  Campitse  and  Montenses  at 
 Rome,  19.  18.  y. 
 
 Doorkeepers,  words  used  at  the  ordina- 
 tion of,  20.  32.  X- 
 
 Easter,  when,  18.  8.  e.  determined  at 
 Nicasa,  19.  35.  u.  The  Patriarch  of 
 Alexandria  announced  it,  20.  24.  b. 
 
 Ecclesiastical  causes  decided  by  the  Bi- 
 shops, 18.  29.  o.  p.  (J8.  first  instance 
 of  appeal  to  Civil  authority,  18.  29. 
 0.  and  19.  53.  1.  Ecclesiastics  for- 
 bidden to  receive  bequests  of  widows, 
 
 18.  32.  t.  this  law  repealed,  19.  24.  o. 
 Exempted  from  the  Curial  Offices 
 by  Constantine;  precedent  of  exemp- 
 tion, 18.  9.  q.  Effect  of  it,  18.  32.  u. 
 Restrictions,  19.  14.  m.  Celibacy  of 
 Clergy,  18.  35-  i.     See  Continence. 
 
 Edward  f'l.,  wished  to  destroy  all  images, 
 
 19.  44.  g. 
 
 Egbert,  Archbishop  of  York,  19.  57.  r. 
 
 Egyptians'  mistaken  use  of  relics,  20. 
 13.  o. 
 
 ElizabctJi,  Queen,  and  Images,  19.  44.  g. 
 
 Elogium,  IS.  4.  1. 
 
 Embalming,  used  by  Christians,  19.  58.  y. 
 
 Encratiles,  heretics,  accounted  wedlock 
 bad  in  itself,  19.  22.  h. 
 
 Energumens.     See  Possessed. 
 
 Engli.-.h  Church,  perhaps  analogous  to 
 Antioch,  19.  9.  c.  Forward  in  se- 
 conding Pope  Gregory  VII.,  in  re- 
 quiring continence  in  the  Clergy,  19. 
 22.  li.    permits  Clergy  to  marry,  ibid. 
 
IM)i:X  TO  THE   NOTES. 
 
 393 
 
 Silt'iit  as  to  the  Intercession  ofSaiiits, 
 ly.  31.  i.  Does  nut  define  tlie  ilej^ree 
 of  interconnnunion   witli  tlie  Saints, 
 
 19.  31.  k.  nu'.ins  for  tlie  eonversiou 
 of  the  En(i;lish,  used  by  St.  (irefjory, 
 '20.  II.  h.  His  direetion  to  Mellitus 
 to  deposit  Rfliiiues  in  the  Saxon/Wna, 
 
 20.  13.  o.  wonliip,  in  some  sense, 
 l);iid  to  Mortals,  18.  31.  k.  Prayer 
 lor  the  Dead,  19.  11.  b.  Monastic 
 coniniunitics  in,  20.  49.  c.  English 
 C'hureh  deprived  of  Monasteries  by 
 a  kin;j  in  coininiuiion  with  Konie  in 
 all  points,  save  the  supremaey,  20. 
 49.  e. 
 
 Ej  iphmiiiis.  Treatise  on  Heresies  by 
 St.,  18.  2.  e.  his  saying  as  to  ^lar- 
 cellus,  18.  ().  q. 
 
 Eucharist,  Holy,  expressions  used  by 
 St.  Cyril,  "  Tlw  Sjiiriliiul  Sacrijice  and 
 tiiibloodi/  Divine  Si'rvirc,"  "  Sacrifice 
 of  the  Propitiation  "  18.  .5.5.  niarg.  in 
 what  posture  received,  ihid.  Re- 
 ceived fasting,  19.  2.  a.  Why  of- 
 fered in  the  morning  and  wlicn  in  the 
 evening,  ibid.  Some  did  not  receive 
 it  fasting  on  Holy  'I'lmrsday,  ibid. 
 celebrare,  agere  agenda,  19.  22.  Of- 
 fered for  the  dead,  19.  11.  b.  to  nu<r- 
 TMo.  ayidafiara,  19.  .52.  niarg.  Spiri- 
 tales  liostids,  20.  7.  niarg.  ronimunio, 
 20.  8.  marg.  Water  ini.xcd  with  the 
 wine,  20.  2(i.  g.  Wafers  used  in  Eng- 
 land, ibid,  not  oflered  by  a  Deacon, 
 20.  32.  o.  twice  offered  on  Maundy 
 Thursday,  20.  4.5.  c;  see  19.  2.  a. 
 
 Eril,  origin  of,  19.  18.  u. 
 
 Eiidojriatis,  18.  1.  a. 
 
 Eido^ia,  Loaf  of,  19.  55.  marg. 
 
 Eiiiiomian.i,  18.  1.  a. 
 
 Eiisebiatis,  18.  1.  a. 
 
 Eiisehiiis,  St.,  of  Saniosata,  ordains  out  of 
 his  own  jurisdiction,  18.  7.  x. 
 
 Eiisttithiii.i,  heretic,  at  Gangi'a,  19.  24.  j). 
 
 Eiizoiiis,  in  the  Arian  succession  at 
 Antioch,  18.  \.  a.  forcibly  places 
 Lucius  in  the  See  of  Alexandria, 
 20.  5.  1. 
 
 Esarrhs  of  Constantinople,  Epb.csus, 
 Capjiadocia,  20.  41.  b;  see  18.  7. 
 
 E.rorcisls,  words  used  at  the  ordination 
 of,  20.  32.  p. 
 
 Exlemporarii  discourses  of  St.  .\ugus- 
 tinc,  20.  12.  marg. 
 
 F. 
 
 Faiium,  Christian  temple  never  so  called, 
 19.  Ik  marg.  p.  I(i0  and  1()2.  The 
 temples  of  the  Saxons,  /«»/«,  20.  13.  o. 
 
 Fasting  observed  for  the  dead,  19.  41.  b. 
 
 Ftlir,  St.,  and  St.  Nabor,  at  Milan.  81. 
 HJ.  r. 
 
 /•■r.s7/V«/of  St.rcterandSt.Paul,20. 13.  n. 
 
 Fidei  eoniii.'is.siini,  18.  4.  i. 
 
 Firiiiiis,  Uevolt  of,  19.  .5.'}.  n. 
 
 Flavian,  at  .\ntioeh.  See  Diodorus.  Bi- 
 shop I'lavian  opjiosed  by  Konianit 
 and  Egyptians,  19.  27.  2. 
 
 Font  consecrated,  18.  54.  marg. 
 
 Funnata;  lilerrr,  20.  31.  marg. 
 
 Funr  Clreat  lirolhers,  19.   15.  h. 
 
 Fritigcrn,  18.  JG.  f. 
 
 G. 
 
 Galliran  Church  condemns  the  Idolatrous 
 use  of  Images,  19.  44.  g. 
 
 Gelusius,  Pope,  condenuied  Cassian,  20. 
 3.  b. 
 
 George,  of  Cappadocia,  Arian  Bishop  at 
 Constantinople,  20.  5.  1. 
 
 Gnostics,  Valentinian,  19.  14.  k.  Mar- 
 cionitc,  20.  27.  1. 
 
 Godvaii,  Bishop  of  Vence,  20.  1 2.  1. 
 
 Oostrgwr  llifs,  19.  33.  o. 
 
 Goths,  18.  10.  t;  18.  IG.  f.  devastate 
 Pannonia  and  Illyricum,  18.  16.  a. 
 yield  to  Theodosius,  18.  IG.  f. 
 
 Gratian,  issues  a  decree  about  appeals 
 to  Rome,  18.  7.  a.  rescript  against 
 the  Priscillianists,  IS.  29.  o.  p.  (id. 
 
 Great  Brothers,  The  Pour,  19.  45.  h. 
 
 Gregory,  St.,  of  Nazianzus,  Bp.  of  Sa- 
 sima,  18. 1.  a.  administers  the  Church 
 at  Nazianzus,  20.  12.  i.  appointed  to 
 Constantinople,  ibid.  Objection  to 
 his  a])pointment,  grounded  on  the 
 Canons,  IS.  3.  f.  how  he  restored  Con- 
 stantinople to  Catholicism,  1-.  g.  Date 
 of  bis  will,  4.  h.  his  nieces,  4.  k. 
 his  Virginity  defended  against  Bishop 
 Bcveridge  by  the  Benedictines,  4.  m. 
 His  o])inion  of  Councils,  18.  h,  and 
 text.  His  silence  during  Lent,  24.  c. 
 .\cknowledged  Theodorus  as  his  Me- 
 tropolitan, 25.  g. 
 
 Gregory,  St.,  of  Nyssa,  brother  of  St. 
 Basil,  18.  4.  m.  Theoscbia  called  in 
 a  verse  his  yoke-fellow,  probably  his 
 sister,  ihid. 
 
 Gregory,  St.,  the  Great,  reproves  Screnus 
 for  excess  of  zeal  in  destroying  images, 
 which  he  had  seen  superstitionsly 
 adored,  19.  44.  g.  introduces  (.')  Ash- 
 Wednesday,  20.  G.  s. 
 
 Gregory  FIl.,  Pope;  His  finnncss  in 
 Refonning  the  Church,  19.  22.  h. 
 
 Gregori/  'J'liaiiinatnrgus,  introduces  feasts 
 on  the  Natalitia,  19.  41.  b.  imitated  by 
 St  Gregory  the  (ireat  in  his  directions 
 to  Mellitus,  20.  11.  h. 
 
 Gypsum,  used  to  collect  the  blood  of 
 Marty; s,  20.  1.3.  marg. 
 
 Gyn.vngi,  a  kind  of  Monks,  coiuleivned 
 "l>v  Si    Benedict,  20.  5.  k. 
 
5D4 
 
 INUKX  TO   THE  NOTES. 
 
 H. 
 
 lIudr'Hiti'i  Law  against  burning  or  bury- 
 ing the  dead  within  the  City,  18.  2.  d. 
 
 Hair,  long,  discreditable  to  Monks,  20. 
 35.  y.     Hair-shirt,  20.  8.  x. 
 
 Heat/iens ;  Heathen  rites  superseded  by 
 Christian,  19.  41.  b.  temples  made 
 into  Churches,  19.  29.  g. 
 
 Helena,  Queen  of  Adiabene,  18.  37.  1. 
 
 Helena,  mother  of  Constantine,  1 8. 37.  m. 
 
 Helladhis,  Bishop  of  Csesarea,  18.  25.  g. 
 
 Henry  VIII.,  requires  the  removal  of 
 images,  which  had  been  abused,  19. 
 44.  g. 
 
 Heretics  put  to  death,  pesdmo  exemplo, 
 p.  e9.  18.  30.  q. 
 
 Heretical  Bishops  summoned  to  Coun- 
 cils, 18.  l.b. 
 
 Hilarion,  St.,  the  Anchorite,  19.  56.  q. 
 20.  5.  g. 
 
 Hilary,  informs  St.  Austin  of  the  Semi- 
 pelagians,  20.  3.  b. 
 
 Holy  week,  the  week  before  Easter,  1 9. 
 2.  a  ;  see  19.  32.  m.  Holy  Thursday, 
 ibid. 
 
 Homouusion,  18.  20.  p. 
 
 Honorati,  19.  33.  n. 
 
 Hospitals,  ^evieves,  19.  1.  marg. 
 
 Hypsistatii,  half  Pagans,  half  Christians, 
 19.  25.  r.  Gregory,  father  of  Nazi- 
 anzeu,  once  a  Hypsistarian,  19.  25.  u. 
 
 I.  &  J. 
 
 Iconoclast,  Controversy,  19.  44.  g. 
 
 Idolatry,  19.  31.  k. 
 
 Jerome,  St.,  books  against  Jovinian, 
 written  after  the  Catalogue  of  Eccle- 
 siastical Authors,  19.  42.  c.  ordained 
 without  a  title,  19.  57.  r.  Defends  the 
 honour  paid  to  Reliques,  20.  13.  o. 
 
 Jews  esteem  a  dead  body  a  pollution,  18. 
 2.  d. 
 
 Igmazen,  king  of  the  Isaflenses,  19.  53.  n. 
 
 Illyricum,  Primate  of,  18.  22.  x.  19.  27.  a. 
 
 Images,  condemned  by  St.  J^piphanius, 
 19.  44.  g,  and  by  the  Church  in  gene- 
 ral from  the  dread  of  Idols,  ibid.  But 
 on  the  disappearance  of  Paganism 
 universally  used,  ibid. 
 
 Immunities  of  the  Clergy,  18.  9.  q. 
 
 ''Initiated,'"  the,  19.  8.  marg.  cf.  20. 
 40. 
 
 Innascibilis,  hei-etically  applied  to  the 
 Son,  20.  48.  marg. 
 
 Intercession  of  the  Saints  for  us,  as  dis- 
 tinguished from  their  Invocation,  19. 
 31.  i.  19.  58.  X.  and  20.  47.  marg. 
 
 Invocation  of  the  Saints,  19.  31.  k. 
 
 Jovinian,  heretic,  condemned  at  Rome, 
 A.D.  390,  19.  19.  His  heresy  as  to 
 the  Blessed  Mrgin,  19,  19.  b. 
 
 Isaac,  an  Apostate  Jew,  helps  Ursinus, 
 
 18.  16.  c. 
 Isidore,    went   with    St.    Athauasius    to 
 
 Rome,  18.  45.  h. 
 Julian  forbids  Christians  to  teach,   18. 
 
 51.  y. 
 Julius,   Pope,   assembles    a    Council   at 
 
 Rome,  which  acquits  St.  Athanasius, 
 
 IS.  20.  r. 
 Justinian,  allowed  burial  in   Convents, 
 
 18.  2.  d. 
 
 K. 
 
 Kupiah.-^  T^j  op5o5o|tas,  19.  44.  g. 
 
 Laodicea,  Council  of,  A.  D.  366.  sub- 
 stitutes Periodeutas  for  Chorepiscopi, 
 
 18.  25.  h.    Canonical  Books,  20.  26.  h. 
 Lateran,  why  so   called ;    given  to   the 
 
 Pope;  council  there,  19.  15.  r. 
 
 Laud,  Archbishop  of  Canterbiiry  (Mar- 
 tyr) ;  his  advice  on  Prince  Charles' 
 journey  to  Spain,  20.  26.  g. 
 
 Laivrence,  St.,  Martyr,  18.  33.  z. 
 
 Laws,  of  Burial,  18.  2.  d.  A  La\v  read 
 in  the  Churches  of  Rome,  18.  32.  t. 
 
 Lebito,  20.  8.  marg. 
 
 Lent,  Forty  days  of,  20.  6.  s. 
 
 Leo,  allows  burials  in  towns,  18.  2.  d. 
 
 Leontius,  Arian  Bishop  of  Antioch,  18. 
 5.  o. 
 
 Leontius,  St.,  converted  Nazianzen's 
 father,  19.  25.  u. 
 
 festival  of,  20.  10.  g. 
 
 Levitce,  used  of  Clerks,  20.  22.  marg. 
 
 Libanius,  taught   Rhetoric   at  Antioch, 
 
 19.  7.  marg. 
 
 Knaviiai.,  20.  40.  marg.    See  Nocturns. 
 Lord's  Day,  a  festival,  no  fasting  al- 
 lowed, 20.  6.  r. 
 Lucifer,  Bishop  of  Cagliari,  18.  20.  o. 
 Luciferians,  18.  20.  o. 
 Lucius,   Arian    Bishop    of    Alexandria, 
 
 20.  5.  1. 
 
 Luther  reproves  Carlostadt  for  removing 
 Images,  ]  9.  44.  g. 
 
 M. 
 
 Macarius,  the  Great,  the  Monk  of  Sce'is, 
 
 20.  5.  m. 
 ■ —  the   Younger,    the  Monk   of 
 
 Nitria,  20.  5.  m. 
 
 sent   by   Constans    to    quiet 
 
 Africa,  19.  53.  m. 
 Maccabees,  festival  of,  19.  14.  i. 
 Macedonians,   an  olfshoot  of  Ariani.sni, 
 
 18.  I.  a.    chitfiy  in  Asia  IMino?-,  ibid. 
 
 the  same  as  the  Pneuniatomaehists. 
 
INUIiX  TO  THE   NOTKS. 
 
 395 
 
 ^f„gi.1U■r  Offichiiim,  18.  28.  1.  and  VJ. 
 •I:i.y>.  M,ig.Mililiiiii,\6.:VLy.  Mug- 
 Scrinioniiii,  ID.  Ji-^.  !'• 
 
 M.iiiich,;:i,  law  of  Valfiitinian  against 
 tlu'  IS.  y.  o.  Their  tenets,  18.  9.  p. 
 reject  Baptisni,  18.  !!».  u.  Writings 
 of  Maucs,  19.  16.  s.  Alisurditics 
 drawn  front  their  theory  of  matter,  1 9. 
 18.  t. 
 
 Miircclliis,  Bishop  of  Ancyra,  contro- 
 versy as  to  his  Orthodoxy,  18.  (i.  q. 
 
 Marcian,  Novatian  Uisliop  of  Constan- 
 tinople, 18.  8.  c. 
 
 Marrhii,  the  Gnostic ;  his  system,  20. 
 
 27.  1.  ,       , 
 
 Martin,  St.,  death  of,  18.  59.  z.  founder 
 of  a  Comnmnity,  20.  5.  p.  introduced 
 monastieisni  into  Gaul,  20.  19.  e. 
 
 Martyrs,  cuIIks  of,  p.  (J9.  niarg.  and  19. 
 31.  k.  Celebrated  at  night,  19.  H.  b. 
 thanksgivings  oftered  for,  ibid,  lle- 
 liques  of,  20.  13.  o.  The  Forty  Mar- 
 tyrs, 20.  13.  p. 
 
 Miiri/,  St.    Sec  nicsml  Viuoin. 
 
 Musmliaiis,  whence  the  name,  19.  25.  s. 
 origin  of,  19.  25.  r. 
 
 Mathematici,  astrologers,  1 8.  49.  marg. 
 
 MaximiUa,  a  ^tlontanist  false-prophetess, 
 18.  8.  f.  ,  . 
 
 Ma.timus,  made  Bishop  of  Constanti- 
 nople by   Teter  of   Alexandria,    18. 
 
 I.  a. 
 
 ___—  the  Emperor  at  first  favouis 
 the  PrisciUianists,  18.  29.  o.,  p.  ««. 
 Day  of  his  death,  19.   13.  e.    pane- 
 gyrized by  Symmachus,  19.  15.  q. 
 Mclchidilrs,  Pope,  receives  the  Lateran 
 
 from  Constantine,  19.  15.  r. 
 Meleliiis,  Bishop  of  Antioch,  18.  1.  a. 
 in  communion  with  the  East,  ibul. 
 goes  beyond  his  jurisdiction,  18.  7.  x. 
 his  defence  of  St.  Gregory's  Election 
 to  Constantinople  a  ground  of  the  op- 
 position of  the  Western  Bishops  to  the 
 latter,  18.  .3.  f.  ,^    ,  ,    . 
 
 Melliliis,  Bishop  of  London,  20.  1 1.  h. 
 and  20.  13.  o. 
 
 Mindadinn  officksum,  20.  3.  marg. 
 
 Mi-ruit,  19.  18.  marg.  merita,  20.  3i. 
 marg. 
 
 Militani  Service,  length  of,  19.  Ik  n. 
 
 Miracles,  18.  19.  1.  wrought  by  Piam- 
 mon,  20.  5.  marg.  by  St.  .Macarius  the 
 Great,  20.  5.  m.    by  St.  Hilarion,  19. 
 
 56.  q.  .  .         •   • 
 
 Missa,  when  first  used,  and  its  origin, 
 
 18.  6.  .s.    retained  in  the  Liturgy  of 
 
 St.  Peter,  ihi<t.     Mism  Catechimeuo- 
 
 rum,  20.  32.  marg. 
 Mniiachism,  18.  20.  s. 
 Monaxtcries  near  Antioch,  19.  /.  marg. 
 MuhLs,  rules  of  St.  Sirieius,  concerning, 
 
 1 8.  3  Is  g.     Employed  by  the  Bishops, 
 
 19.  21.  q.    of  Massilia,  Semi-Pel.i- 
 
 gianisin  among,  20.  3.  b.  Cliaracter- 
 istics  of,  20.  5.  f.  did  not  usually  re- 
 ceive tithes.  20.  5.  n.  intercede  for 
 criminals,  20.  36.  z.  Monastic  Com- 
 munities introduced  into  the  West, 
 Gaul  and  Britain,  20.  49.  e. 
 
 Monla„i.^ts,  18.  8.  f.  called  Phrygians, 
 ibid.  . 
 
 Montanus,  Priest  of  Cybele,  18.  8.  f. 
 
 Miiniripal  Offices,  exemption  of  Clergy 
 from,  18.  32.  u.  and  19.  II.  m. 
 
 Mij.raria,  20.  8.  z. 
 
 N. 
 
 Natalitiu  of  Martyrs,  19.  41.  b. 
 Nectarins,    Bishop    of   Constantinople  ; 
 whether  his  election   was  confirmed 
 by  Pope  Damasus,  18.  5.  p. 
 Keslurius,  his   relation  to  Theodore   of 
 Mopsuestia,  1 9. 5 1.  i.  denies  the  Theo- 
 tocos,  19.  19.  a. 
 Nicaa,  Council  of,  A.D.  325,  15tli  and 
 IGthCanons  on  Translation  of  Bishojis, 
 18.  3.  f.   on  the  Privileges  of  Antioch. 
 can.  6,    18.   7.   t.     "What  females  it 
 allows  to  live  with  a  Clerk,  18.  35.  k. 
 Vialicnm,  19.  18.x.    Easter,  19.  3.5.  u. 
 forbids  genuflexion  at  quinquagesima, 
 i.  e.  Easter-tide,  20.  6.  q. 
 
 second  (so  called)  (Ecumenical 
 
 Council  of,  defined  honour  due  to  the 
 Saints,  19.  31.  k.    Established  the  use 
 of  Images,  19.  44.  g. 
 Nitrid,  Monks  at,  19.  45.  h. 
 Nocturns,  in   the  very  early   mormug, 
 
 20.  3.  c.  and  20.  8.  a. 
 voaoKoixfiov,  20.  39.  marg. 
 Novalian   Bishop    at   Kica^a,    18.    1.   b. 
 Bishop  of   Constantinople,    18.  8.  c. 
 Novatian  Council  at  Pazus,  19.  35.  t. 
 Novatians    wore    white,    20.    10.    e. 
 Origin  and  doctrine  of  the  Novatians, 
 18.  8.  d.   called  Puritans  and  .\risteri, 
 ibid. 
 Ny.isa,  18.  25.  i. 
 
 O. 
 
 CEcoiiomus,  20.  6.  p. 
 
 (Ecumenical;  how  the  Council  of  Con- 
 stantinople sucli,  18.  1.  c.  First  use 
 of  the  word,  18.  8.  b. 
 
 Oil  used  in  Baptism  and  Confirmation, 
 19.  22.  f. 
 
 Oraria,  throwni  on  reliques,  18.46.  marg. 
 Cf.  ch.  2;  20.  21.  marg. 
 
 Oinlious,  Funeral,  UK  58.  t. 
 
 Ordinalinn,  of  Bishops,  Priests,  and 
 Deacons,  1").  22.  k.  Heretical  ordina- 
 tion, 19.  27.  c.  lino\t\vnivo)i,  i.  e. 
 without  a  title,  19.  57.  r. 
 
396 
 
 INDKX   TO   THE   NOTES. 
 
 Pachomius,  St.,  formed  the  first  Coeno- 
 
 bium,  18.  20.  t. 
 Pambo,  Monk  of  Nitria,  18.  45.  h. 
 Panarium  of  St.  Epiphanius,  begun  A.D. 
 
 374,  18.  2.  e. 
 Parasynagogue,  18.  16.  e. 
 Pascal  gives  the  reason  for  veneration 
 
 of  Reliqiies,  20.  13.  o. 
 Paul,  St.,  the  Anchorite,  19.  56.  o. 
 Paiilinus,   Bishop  of  Antioch,  18.   1.  a. 
 
 in  Communion  with  the  West,  ihid. 
 Patronus  fisci,  or  Advocatus,  18.  30.  p. 
 Pearson,  Bishop,  on  tlie  Theotocos,  19. 
 
 19.  a.    On  the  perpetual  Virginity  of 
 St.  Mary,  19.  19.  b. 
 
 Pelag'undsiii,  among  the  Monks  of  Mar- 
 seilles, 20.  3.  b. 
 
 Pelagius,  brought  Monasticism  into  Eng- 
 land, 20.  49.  e. 
 
 Peniten'.iary  Priest,  19.  23.  i. 
 
 Penitents  forbidden  to  enlist,  &c.,  18. 
 34.  f  kinds  of  penitents,  19.  52.  k. 
 commemorated  when  dead,  19.  41.  b. 
 
 Percolendas,  used  by  St.  Gaudentius  of 
 Reliques,  20.  1 4.  mai-g. 
 
 Periodeuta;  18.  25.  h. 
 
 Perpetua,  St.,  20.  24.  z. 
 
 Petavio,  battle  of,  19.  13. 
 
 Peter,  St.,  tradition  of,  at  Rome,  1 8. 45.  o. 
 
 succeeds  St.  Athanasius  at  Alex- 
 andria, 18.  1.  a.  procures  the  ordina- 
 tion of  Maximus  at  Constantinople, 
 ibid,  an  act  out  of  his  jurisdiction, 
 18.  7.  X. 
 
 PhUippopolis,  Arian  Council  of,  20.  31.1. 
 
 Pltotinus,  Bishop  of  Sirmium,  disciple  of 
 Marcellus,  18.  6.  q.  and  18.  10.  x. 
 
 Pinianus,  18.  33.  c. 
 
 Pius  /.,  (A.D.  161),  an  Epistle  of  Pope 
 St.,  controverted,  18.  6.  s. 
 
 Plennrium  Coucilium,  19.  41.  marg. ;  see 
 
 20.  30.  marg. 
 
 Pope  ;  had  no  representative  at  Constan- 
 tinople, A.D.  381,  18.  1.  c.  whether 
 the  Pope  confirmed  the  Election  of 
 Nectarius,  18.  5.  p.  Appeals  to  the 
 Pope,  18.  7.  a. 
 
 Possessed,  delivered  by  St.  Martin,  18. 
 ult.  marg.  and  at  the  Sepulchre  of 
 St.  John  Baptist,  18.  37.  marg.  called 
 Energumetii,  18.  59.  marg. 
 
 Pra-fect  of  Rome,  18.  20.  q.  of  the 
 Gauls,  18.  29.  p. 
 
 Prcetorian  Prcefcct,  18.  9.  1.  and  18. 
 32.  y. 
 
 Prayer  for  the  dead,  19.  41.  b.  and  20. 
 9.  marg.  acquired  the  form  of  thanks- 
 giving in  the  case  of  tlie  Martyrs,  ibid. 
 wlicn  beneficial,  ibid,  denied  by  he- 
 retics, ibid,  retained  by  Church  of 
 England,  ibid.  Prayer,  standing,  20. 
 6.  q. 
 
 Preaclii/is,  delegated  by  tlie  Bisliop,  20. 
 
 10.  f.  ^ 
 Presbyters  take  part  in  ordination,  20. 
 
 32.  n. 
 Priscilla,  a  Montanist  false-prophetess, 
 
 18.  8.  f. 
 
 Priscilliaii,  derived  his  heresy  from  the 
 Manichees,  18.  29.  n.  condemned  at 
 Saragoza,  A.D.  380,  ibid. 
 
 Priscillianists,  18.  29.  n.,  o.,  p.  66. 
 called  the  Son,  innascibilis,  20.  48. 
 marg. 
 
 Professa,  20.  48.  marg. 
 
 irpoiTKvi'rjcns,  to  the  Saints,  19.  31.  k.  to 
 Images,  19.  44.  g.  in  both  cases  only 
 relative. 
 
 Prosper,  the  books  De  Promissis  falsely 
 ascribed  to,  19. 15.  marg.  wrote  against 
 Cassian,  20.  3.  b. 
 
 Providence,  the  natural  course  of,  con- 
 tains a  further  meaning,    19.    2.   a; 
 
 19.  22.  h;  and  19.  44.  g. 
 
 Psalms  sung  Antiphonally,  18.  5.  o. 
 Sung  for  the  Repose  of  the  Dead,  19. 
 41.  h.    Psalmorum  legitimus  nunierus, 
 
 20.  3.  marg. 
 
 Psathyrians,  Arians  at  Constantinople, 
 
 19.  13.  g. 
 Psiathium,  20.  8.  marg. 
 
 Q. 
 
 Quartodecimans,  18.  8.  e. 
 
 R. 
 
 Readers,  words  used  at  the  ordination  of, 
 20.  32.  q. 
 
 Reliques,  used  in  consecrating  a  Church, 
 18.  46.  q.  and  20.  13.  o.  Reverence 
 for  them,  a  peculiarity  of  Christianity ; 
 their  use  ;  and  abuses,  20.  1 3.  o. 
 placed  beneath  altars  ;  bodies  not  di- 
 vided ;  abuse  in  Egypt ;  translations  ; 
 depreciated  by  heretics  ;  Iwnorarily 
 venerated;  false  reliques;  subjected 
 to  ordeal,  ibid. 
 
 Renuitcp,  Sarabaite  Monks  so  called,  20. 
 5.  k. 
 
 Resurrection  of  the  Flesh ;  a  conse- 
 quence of  the  revelation  of  this  doc-- 
 trine,  18.  2.  d.    another,  20.  13.  o. 
 
 ■ ( Anastasia),  Church  of  the, 
 
 18.  4.  g. 
 
 Rhemoboth,  the  Sarabaite  Monks  so 
 called,  20.  5.  k. 
 
 Roman  Laws,  with  reference  to  burial, 
 18.  2.  d. 
 
 Romanus,  Count,  tyranny  of,  19.  53.  n. 
 
 Rome,  authority  of  the  Sec  of,  in  cases 
 of  appeal,  18.  7.  a.  The  Roman 
 Church,    as  containing  the  Apostolic 
 
INDKX    TO   rriK    N()Ti:S. 
 
 3!)7 
 
 Faitli,  t))e  bund  uf  ('oiiiinuiuuii,  18. 
 l(i.  (1.  J'rinci/Jdtus,  18.  47.  marj;.  iiiul 
 20.  30.  inarg.  Holds  tiiat  Ciiki.st 
 is  tile  sole  iinincdiatc  Intercessor, 
 19.  31.  i.  In  what  way  invokes  the 
 Saints,  II).  :i\.  k.  denies  Divine  wor- 
 ship to  thoni,  ihiil.  and  t'orl)i(ls  super- 
 stitious lionour  to  Iniajjes,  lit.  4K  >,'. 
 thoufih  Superstition  and  Itlohitry  liave 
 pracliealiy  existed,  ace.  Ileylyn,  iliiti. 
 
 Subhuth,  always  used  for  Snliirday,  ID. 
 2.  a.  a  festival  in  Apostol.  Canons, 
 20.  6.  r.    hecanic  a  fast-day,  ibid. 
 
 Sabhatinns,  18.  8.  e.  and  1!).  3.5.  t. 
 
 Hare  ri/ul  ill  III,  IS).  -H.  niarg. 
 
 Sacruiiunt,  of  tlie  Catechumens,  '10. 'Ht.  f. 
 
 Sarramciils.  See  Eiicliaris/,  liiiptism. 
 How  used  by  St.  Augustine,  20.  15. 
 marg. 
 
 Saints ;  privilege  to  repose  near  them, 
 18.  2.  d.  and  10.  41.  b.  The  honour 
 paid  them  first  defined,  1!).  31.  k. 
 irpoyiaxoi,  1!).  4!).  marg.  Saints  de- 
 parted have  an  interest  in  their  bodies, 
 20.  13.  o.  See  Keliqucs,  Iiilcrccssion, 
 Itn-ocatiun. 
 
 Salgamum,  19.  47.  marg. 
 
 Salt  used  at  Baptism,  18.  48.  t ;  see  20. 
 2().  f. 
 
 Sdhili;  Headers  forbidden  to,  20.  24.  d. 
 
 Satiiiiel,  Keliqucs  of,  20.  13.  o. 
 
 Saiicta  Saiirtoniiii,  Baptistery  so  called, 
 18.  54.  marg. 
 
 Siiurtimoniiilis,  20.  32.  marg. 
 
 Siiral.a'ili-s,  pretended  Monks,  20.  5.  k. 
 
 Siirdirn,  Council  of,  A.  1).  347,  Canon 
 on  Translation  of  Bishops,  18.  3.  f. 
 on  the  authority  of  the  See  of  Home, 
 18.  7.  a.  confirms  Nicene  faith,  18. 
 8.  i.  History  of  the  Council,  20.  31.  1. 
 N.  B.  Mansi  fixes  this  Council  to 
 A.D.  344. 
 
 Sasiiiia,  See  of  St.  Gregory  Nazianzen, 
 18.  1.  a. 
 
 Schism  of  Antioch,  18.  1.  a.  and  19.  9.  c. 
 
 S:iscia,  battle  of,  19.  13. 
 
 Srriiiia,  19.  33.  p. 
 
 Sri/tbians,  had  but  one  Bishop,  18.  7.  z. 
 
 Si-crctarium  of  a  Basilica,  19.  41.  marg. 
 
 Srmi-.lriaiis,  18.  1.  a. 
 
 Sfmi-I'i-lof^iaiis,  20.  3.  b. 
 
 Senate,  Christians  in,  18.  32.  s. 
 
 Srnatorian  orders  at  Home,  18.  19.  k. 
 
 Seniores  of  a  Church,  19.  5  K  marg. 
 
 Separation  of  married  jjcrsons,  2(1.  (J.  o. 
 
 Sepnirbre,  discovery  of  the  Holy,  IS. 
 37.  m. 
 
 Serapeum,  made  a  Church,  19.  29.  g. 
 
 Silentiury,  19.  33,  o.  See  Bingham,  l.k. 
 7.  c.  2.  §  14. 
 
 .S/j/H.v,  Tope  St.,  Martyr,  18.  33.  z. 
 Sulidiis,  a  coin,   18.  33.  a. 
 Spanish  /Era,  20.  43.  marg. 
 Slaiidiiif!  in  I'rayer,  20.  G.  <j. 
 Stalionarii,  20.  28.  k. 
 Sitballi/!atiirfr,  20.  14.  marg. 
 Siiffriifiaii  Bishops,  18.  25.  h. 
 'S.wuaaicroi,  19.  22.  g.    wiid  to  have  ori- 
 
 giu:ite(l  with  the  Marcionite  Gnostics, 
 
 20.  27.  1. 
 Sijmmachus,   'advocates    Paganism,     18. 
 
 31.  r.    a  partizan  of  Ma.ximus,  takes 
 
 sanctuary  at  Home,  19.   15.  (j.    jiar- 
 
 doned  and  intercedes  for  Paganism, 
 
 ibid. 
 Synagogue,  18.  16.  c. 
 Synaxis,  "  the  Sacrifice  of  the  Mass," 
 
 19.  41-.  f.    how  used  by  Cassian,  20. 
 
 3.  b.  and  marg. ;  and  20.  4.  marg. 
 Syiieisacl<r,    disallowed    at    Niea'a,     19. 
 
 22.  g.    aitKipn^wta,  20.  38.  marg. 
 Sy  nodi  tee,  20.  30.  marg. 
 
 T. 
 
 Tabenua,  St.  Pachomius  founds  a  mo- 
 nastery there,  18.  20.  t. 
 
 Tall  Brothers,  the  four,  19.   15.  h. 
 
 Tapers  in  honour  of  Martyrs,  19.  41.  b. 
 
 Temples  of  Idols  changed  into  Churches. 
 1 9.  29.  g.  and  20.  42.  marg. 
 
 Terliillian,  became  a  Montanist,  18. 
 8.  f. 
 
 Theodore  of  Mopsuestia,  at  first  a  Ca- 
 tholic, 19.  51.  i.  Pupil  of  Diodorus 
 of  Tarsus;  forerunner  of  Nestornis; 
 standard  of  the  Chaldasan  Christians, 
 ibid. 
 
 Theodosiiis,  fatlier  of  the  Emperor,  IP. 
 53.  n. 
 
 forbade  burial  in  Constanti- 
 nople, 18.  2.  d.  perhaps  sends  a  le- 
 gation to  obtain  Pope  St.  Damasus' 
 confirmation  of  Neetarius'  election, 
 18.  5.  p. 
 
 Theosebia,  sister  of  St.  Basil,  18.  4.  m. 
 
 Theraua,  St.,  wife  of  St.  Paulinus,  19. 
 5().  marg. 
 
 Thursday,  Maundy,  the  Sacrifice  offered 
 twice,  20,  45.  c. 
 
 Timotheiis,  Bishop  of  Alexandria,  18. 
 l(i.  d. 
 
 Title  for  Orders,  19.  57.  r. 
 
 Tome  of  the  Occidentals,  18.  8.  i. 
 
 Trent,  Council  of,  declares  Clerical 
 Continence  not  binding  by  Divine 
 Law,  19.  22.  h.  asserts  the  mediate 
 intercession  of  the  Saints,  19.  31.  i. 
 Requires  due  honour  to  be  paid  to 
 Sacred  Images,  19.  4I-.  g.  and  ho- 
 norary veneration  to  Reliqucs,  20. 
 13.  o. 
 
 Triodium,  18.  23.  b. 
 
398 
 
 INDEX  TO  THE  NOTES. 
 
 Twelve  Tables,  law  of,  forbade  burial  in 
 Rome,  18.  2.  d. 
 
 U.  &  V. 
 
 J'alens  forcibly  establishes  an  Arian  Bi- 
 shop at  Alexandria,  20.  5.  1. 
 
 Valentinian  I.  sends  Theodosius  against 
 Firmus,  19.  53.  n. 
 
 //.  pronounces  against  Ur- 
 
 sinus,  18.  33.  b.    Law  for  the  Arians, 
 19.  34.  q. 
 
 —  Gnostics,  19.  14.  k. 
 
 Viaticum  {k<p6^iov),   19.   18.  x;   19.  52. 
 
 marg. ;  and  20.  21.  marg. 
 Vicar,  18.  9.  m.  and  18.  10.  s. 
 Victorinus,  Rhetorician,  converted,   18. 
 
 51.  y. 
 Victory,  Altar  of,  18.  31.  r. 
 Vigilaufius,   heretic,   despises   reliques, 
 
 20.  13.  0. 
 Virgin,  the  Blessed  ;  denied  to  be  Thco- 
 
 tocos,  by  the  heretic  Nestorius,   19. 
 
 19.  a.    called  Mother  of  the  Lord, 
 
 and  Mother   of   God,   ibid,   and    19. 
 
 44.  g.    concerning  TrpocTKvvriffts  to,  19. 
 
 31.  k. 
 J'irgins,  how  veiled  and  consecrated ;  at 
 
 what   age ;    penalty  for   relapse,    1 9. 
 
 22.  g.     Not  shorn   at  Consecration, 
 
 19.  24.  p. 
 Visigoths,  settled  South  of  the  Danube, 
 
 18.  10.  t.    submit  to  Theodosius,  ibid. 
 
 Converted  by  Ulphilas,  19.  35.  r. 
 Vitalis,  St.,  and  St.  Agricola,  18.  46.  s. 
 an  Apollinarian,  18.  17.  g;   18. 
 
 22.  y;  and  18.  24.  e. 
 
 •  St.,  and  St.  Agricola,  at  Bologna, 
 
 18.  46.  s. 
 Ulphilas,  Gothic  Bishop,  19.  35.  r. 
 Universcde,  20.  24.  marg.     See  Plena- 
 
 rinm,  QZcumenical. 
 Urceohis,  20.  32.  marg. 
 Ursinus,   Anti-Pope,   contends   for   the 
 
 See  of  Rome,  18.  16.  b.    See  J'alen- 
 
 tinian. 
 
 W. 
 
 Wheatley  affirms  that  the  Chui'ch  in 
 England  prays  for  the  dead,  19.  41 .  b. 
 
 IVomen,  what,  allowed  to  live  with 
 Clerks,  18.  35.  k. 
 
 Worship,  how  applied  by  the  Church 
 of  England  to  mortals,  19.  31.  k. 
 Divine  worship  implies,  ace.  St.  Au- 
 stin, oblation  of  Sacrifice,  ibid. 
 
A  CHRONOLOGICAL  TABLE. 
 
 QilcuMKNicAL  Council  of  Constantinople;  dcatli  of 
 St.  Mclctius  and  Election  of  Flavian  ;  retreat  of  St. 
 Grcgor}'  Nazianzcn  and  Election  of  Ncctarius  ;  Coun- 
 cil of  Aquileia;  an  Italian  Council  on  the  affairs  of 
 the  East A.D.  .381. 
 
 Second  Council  of  Constantinople  under  Pope  St.  Dama- 
 
 sus  ;  Council  at  Rome  ;  St.  Jerome  at  Rome     .  .     A.D.  .382. 
 
 Third  Council  of  Constantinople  under  St.  Damasus ; 
 St.  Epiphanius  and  Paulinus  leave  Rome  for  Antioch  ; 
 Treatise  of  St.  Ambrose  on  the  Incarnation ;  letters 
 of  St.  Grcgoiy  Nazianzcn  to  Clcdonius ;  Eulalius, 
 Bishop  of  Nazianzus  ;  death  of  Gratian  and  usurpation 
 of  Maximus  ;  Priscillianists  assailed  by  the  Ithacians  ; 
 Councils  of  Syda  and  Antioch  against  the  ^lassalians  ; 
 St.  Augustine  goes  to  Rome    .....     A.D.  383. 
 
 Remonstrance  of  Symmachus  and  St.  Ambrose's  rcplv  ; 
 St.  Augustine  at  Milan  ;  Priscillian  executed  ;  Justina 
 persecutes  St.  Ambrose  .  .  .  .  ,  .A.D.  384. 
 
 Death  of  St.  Damasus ;  St.  Siricius,  Pope ;  Decretal  of 
 St.  Siricius ;  St.  Jerome  quits  Rome  for  Palestine ; 
 Travels  of  St.  Paula  ;  decline  of  Idolatn,^ ;  Council  of 
 Bourdeaux    .  .  .  .  .  .  .A.D.  3iS.'). 
 
 St,  Ambrose  again  persecuted  by  Justina,  defended  by 
 Maximus ;  he  introduces  Chaunting ;  Discovery  of 
 the  Rcliqucs  of  St.  Gervasius  and  Protasius;  St.  Martin 
 communicates  with  the  Ithacians ;  conversion  of  St. 
 Augustine;  St.  Chrysostom  ordained  Priest      .  .     A.D.  38G. 
 
 St.  Augustine  baptized  ;  St.  Ambrose's  Work  On 
 Mysteries;  Death  of  St.  Monnica ;  the  Emperor's 
 statues  broken  in  a  sedition  at  Antiocii ;  Homilies  of 
 St.  Chrj'sostom  on  the  occasion ;  Maximus  makes 
 himself  Master  of  Italy A.D.  387. 
 
 Theodosius  defeats  Ma.ximus ;  St.  Augu-itinc  settles  at 
 
 Tliagaste       .  .  ■  •  .A.D.  388. 
 
400 
 
 A  CHRONOLOGICAL  TABLE. 
 
 Death  of  St.  Gregory  Nazianzen  (al.  391.);  Theodosius 
 visits  Rome ;  Ithacius  banished ;  St.  Augustine  (al. 
 A.  D.  391.)  ordained  Priest 
 
 Jovinian  condemned  at  Rome ;  two  Persians  visit  St. 
 Ambrose;  Sedition  at  Thessalonica ;  Penitence  of 
 Theodosius  ;  Ithacians  condemned  at  Milan ;  Se- 
 cond Council  of  Carthage  ;  Novatian  Council  of 
 Sangara         ........ 
 
 Councils  of  Capua  and  Tliessalonica ;  overthrow  of 
 Idolatry  in  Egypt ;   Symmachus,  consul    . 
 
 Death  of  Valentinian,  Eugenius  Emperor ;  Conference 
 of  St,  Augustine  with  Fortunatus  ;  Difference  between 
 St.  Epiphanius  and  John  of  Jerusalem 
 
 Council  of  Hippo,  Donatist  Councils  of  Carthage  and 
 Cabarsussi ;  translation  of  Saints  Vitalis  and  Agricola 
 
 Council  at  Constantinople  ;  Do?iatist  Council  of  Baga'ia ; 
 Tlieodosius  defeats  Eugenius ;  Friendship  between 
 St.  Augustine  and  St.  Paulinus 
 
 Death  of  Theodosius  and  partition  of  his  empire ;  St 
 Augustine  consecrated  Coadjutor-Bishop  to  Valerius 
 
 Epistle  of  St.  Ambrose  to  the  Church  of  Vercellae 
 
 Third  Council  of  Carthage  ;  Death  of  St.  Martin 
 of  St.  Ambrose  ;  and  of  Nectarius  . 
 
 St.  Chrysostom,  Bishop  ;  Conference  of  St.  Augustine 
 with  Glorius  ;  and  with  Fortunius ;  Fourth  Council 
 OF  Carthage  ;  St.  Augustine  writes  his  Confessions ; 
 Death  of  St.  MarceUina ;  and  of  St.  Siricius ;  St. 
 Anastasius,  Pope   ....... 
 
 Fall  of  Eutropius  ;   Council  of  Alexandria 
 
 Fifth  Council  of  Carthage  ;  First  of  Toledo  ; 
 Various  Works  of  St.  Augustine  (Bk.  xx.  ch.  44.) 
 (Death  of  St.  Martin,  ace.  Fleury) ;  St.  Jerome  against 
 Ruffinus         ........ 
 
 A.D.  389. 
 
 A.D.  390. 
 A.D. 391. 
 
 A.D.  392. 
 A.D.  393. 
 
 A.D.  394. 
 
 A.D.  395. 
 A.D.  39G. 
 
 A.D.  397. 
 
 A.D.  398. 
 A.D.  399. 
 
 A.D.  400. 
 
 OXFORD ; 
 rRINTED  DY    I.  SHRIMFTGN'. 
 
ERRATA,  &c. 
 
 Page    24.  note  s,/or  officer,  read  division. 
 
 4,S.  line  22,  for  Aneiniinius,  read  Aneminins. 
 
 64.  heading  of  Chapter,  for  XXVII,  re<ui  XXVIII. 
 
 64.  marg.,  dele  St. 
 
 115.  line  27, /or  clasped  his  knee,  read  embraced  his  knees. 
 
 160.  note  g,/or  ad  Dorotheus,  read  and  Dorotheas. 
 
 232.  note  g,  line  9  from  bottom, /"r  Thcod.,  read  Theodora. 
 
 265.  Contents,  ch.  31, /or  Fortunatus,  read  Fortnninn. 
 
 265.  Contents,  ch.  46,/o;-  Book,  read  Books. 
 
 274.  marg.,  supply,  Ch.  IV. 
 
 305.  rau^g.,.^^  Divinam,  read  Divinum. 
 
V 
 
ffecKlicalh,storyofM.rabbe 
 
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