tators, ancient and modern; and the sect of Barkers hath been one of the most conspicuous and formidable sects in the Christian world. In one thing they dif fer from dogs, of whom it is observed that they who bark most, bite least,

If we should say that Jerom was a persecutor, we should do him no wrong; we have it under his own hand:

Imperatorum quoque scripta, quæ de Alexandria & Egypto Origenistas pelli jubet, me suggerente dictato sunt: ut Romanus Pontifex miro eos odio detestetur, meum consilium fuit: ut totus orbis, post translationem tuam, in Origenis odia exerserit, quem antea simpliciter lectitabat, meus operatus est stylus *.

Jerom, in a treatise addressed to Eustochium, had censured very roughly the scandalous behaviour of the Roman clergy. This, as we may suppose, made them his enemies, and they censured him again so freely, that he grew weary of dwelling at Rome, his great friend and patron Damasus being dead.

We have mentioned the bad character which Gre gory Nyssen gaye of Jerusalem and its inhabitants, Jerom also, in an epistle to Paulinus, says, Think not that any thing is wanting to your faith because you have not seen Jerusalem, or that I am the better for dwelling at Bethlehem. Jerusalem is a great city, which, like other great cities, hath a public council, a court, officers, theatres, actors, buffoons, courtezans, a crowd of people, and a concourse from all parts of the world. Here therefore you would find every thing that you are desirous to shun.

A. D. 383. About this time is placed the martyrdom of Saint Ursula, and the eleven thousand virgins, all of them English girls. Some writers of the church of Rome treat this story as a fable but it would be no great wonder to see it defended by some Protes tant writers, who will now and then patronize old romances, which are slighted even by Papists of learning and judgment.

Eunomius, an Arian, was made bishop of Cyzicus, in the year 360. He was afterwards deposed, and three times banished. At last he obtained leave to return to his own country, and to die at home. He wrote an Exposition of Faith, and presented it to Theodosius, in which he useth no subterfuges, equivocations, and ambiguities, but delivers his sentiments fairly, fully, and perspicuously. His books were ordered to be burnt. His disciples, the Eunomians, could not hold together as a sect, but were divided into parties. Very severe laws were made against

them *.

A. D. 384. The city of Antioch, and many other parts of Syria were grievously afflicted by famine and pestilence. Libanius, a Pagan sophist, wrote to Icarius the governor, earnestly exhorting him to assist and comfort the poor, who flocked to Antioch for relief. But Icarius returned him this barbarous and impious answer, that the gods hated the poor: at which Libanius expresses a just abomination and horror. This speech seems to shew that Icarius must have been a Pagan t."

*

Basnage iii. 155. Philostorgius, p. 540. See Remarks on Eccl. Hist.ü. 279, &c.

Tillemont, Hist. des Emp. v. 228.

We have heard of a rascal in our own days, and in our country, who made the same speech, and who certainly knew nothing of Icarius. Thus, according to the proverb, Bad wits, as well as good wits, jump; and hit upon the same sentiments.

Perhaps you think the poor might have their part;
Bond dumns the poor, and hates them from his

heart.

God cannot love, says Blunt with tearless eyes,

The wretch he starves and piously denies*. Amongst the singular things which Jerom saw at Rome, he relates the following story There was a married couple, of the lowest of the people. The man had buried twenty wives, and the women twenty-two husbands. Every one was curious to observe which should outlast the other. It proved the woman's turn to drop first; and the husband, with a crown on bis head, and a branch of palm in his hand, like a triumphant emperor, headed the funeral pomp, accompanied with the concourse, and the loud acclamations of the multitude †.

A. D. 384. Epiphanius had been a monk, bred up amongst the monks and in his old days he contracted a violent hatred of Origen, and was drawn in by a prelate far more crafty, and far less honest than himself, by Theophilus, to persecute the Origenists and Chrysostom. At that time the empress Eudoxia recommended to his prayers her son Theodosius, who was dangerously ill; and this fanatical prelate sent her word that the child should recover, if she would

Pope, Mor. Ess. Ep. iii.

+ Epist. ii.

get

get the Origenists and the works of Origen to be condemned.

The style of Epiphanius, says Du Pin, hath neither beauty nor dignity; on the contrary, it is simple, mean, grovelling, rude, unpolished, without connection and coherence. He had much reading and erudition, and no discernment. Often he employs inconclusive arguments to confute heretics. He was very credulous and inaccurate, and mistaken in several points of consequence, ready to adopt false accounts and frivolous rumours. He had mucli zeal and piety, with little discretion.

It is related in the Vitre Patrum, that Epiphanius invited Hilarion the monk to dinner; and a dish of fowls being set before them, Epiphanius helped Hilarion, who said, Excuse me, Father; since I have worn the habit of a monk, I have never eaten animal food. And I, replied Epiphanius, since I have worn the same habit, have never suffered any one to lie down to sleep, having aught against me: nor have I ever gone to sleep, with any resentment against another. The rule which you observe, said Hilarion, is more excellent than mine.

The rule was certainly a good one: the question is whether the good bishop always observed it.

Epiphanius is said to have wrought many miracles, both living and dead *.

A. D. 385. Theophilus was made bishop of Alexandria. Jerom commends, him as an useful writer: Leo calls him Episcopum sanctæ memoriæ; Facundus

gives

Sozomen vii. 27.

says

gives him the title of Beatus; and Theodoret that he was one of singular prudence and fortitude. The truth is, that he was a man of parts, and a consummate knave. I know not by what fatality it came to pass that no episcopal see was ever so pestered with bad prelates as Alexandria.

A. D. 385. Sir iius, bishop of Rome, in a decretal, orders that baptism should only be administered at Easter, and fifty days following: but he makes exceptions for persons in dangerous circumstances, and for young children; which shews that infant-baptism was then practised *.

A. D. 386. Valentinian II. by a law, granted a toleration to the Arians t.

Hoc decreto flammis persecutionis Ecclesia cingebatur, says Basnaget. So, because the Arians were permit ted to meet together to worship God, the church was in danger, and under cruel persecution! One would not expect such remarks from refugees, and Protestant historians. They are fitter for Bellarmin and Baro-I

nius.

Justina, a patroness of Arianism, and a Jezabel, as Ambrose, Guadentius, Tillemont, and others call her, wanted to obtain from Ambrose one church for the Arians in the city of Milan, and made her son Valentinian require it. Ambrose flatly refused it, and said that the emperor had no right to dispose of any of the churches, and that they belonged to the bishop.

The

D

iii. 102.

Cod. Theod. L. xvi. Tit. i. p. 13. where see Gothofred.