THE
BEHAVIOUR
AND
MANNERS
OF
THE
Christians
.
Part
the
First
.
I
Shall
divide
my
Work
into
four
Parts
:
The
first
will
represent
the
Manners
The
second
will
take
in
all
the
Time
of
the
Persecution
;
that
is
the
entire
space
of
three
Centuries
.
In
the
third
I
shall
describe
the
State
of
the
Church
in
its
Liberty
,
which
Commenced
in
the
fourth
Age.
And
In
the
last
consider
the
Changes
it
afterwards
underwent
;
and
endeavour
to
discover
the
Causes
of
them
.
The
Christian
Religion
,
as
it
was
not
the
Invention
of
Man
,
but
the
Work
of
Tertullian
,
that
the
Apostles
were
ignorant
of
any
Truth
,
profitable
to
Salvation
,
or
that
the
Invention
of
after
Ages
hath
found
out
any
new
Rule
of
Living
more
perfect
,
or
more
Sublime
than
what
Jesus
Christ
taught
his
Disciples
.
But
this
Heavenly
Doctrine
did
not
always
produce
the
like
effects
,
but
had
its
different
Operations
according
to
the
different
Dispositions
of
those
that
received
it
,
or
the
different
measures
of
Grace
,
with
which
God
was
pleased
to
Accompany
it
.
The
true
Israelites
,
who
had
by
the
Tradition
of
their
Fathers
,
and
the
use
of
the
Holy
Scriptures
,
been
bred
up
in
the
knowlege
of
the
true
God
,
and
from
their
Infancy
inured
to
the
observation
of
his
Laws
;
the
Gospel
found
them
well
prepared
for
that
higher
Perfection
it
required
,
when
that
perfection
should
be
discovered
unto
them
,
and
they
should
be
made
to
understand
,
what
kind
of
Salvation
that
was
,
which
their
Messiah
was
to
bring
them
,
and
what
kind
of
Kingdom
,
his
Kingdom
was
to
be
.
But
as
for
the
Gentiles
,
who
had
hitherto
We
must
begin
with
the
Life
of
Jesus
Christ
himself
,
who
is
both
the
Original
,
and
the
Model
of
all
perfection
.
He
who
have
seen
with
their
Eyes
and
heard
with
their
Ears
,
and
whose
hands
have
handled
the
Word
of
Life
,
and
who
were
themselves
acted
by
his
Spirit
.
Yet
may
every
Man
according
to
the
measure
of
his
Capacity
,
employ
his
thoughts
and
meditations
upon
it
,
and
point
out
some
of
the
particulars
which
he
Judges
more
proper
for
our
Imitation
;
leaving
it
to
others
more
advanced
in
the
exercises
of
Devotion
and
the
practice
of
Christian
Vertues
to
make
still
farther
Discoveries
in
so
Inexhaustible
a
Subject
.
In
the
Life
of
Jesus
Christ
we
cannot
go
too
far
back
.
He
was
an
Example
from
the
Cradle
,
and
in
his
first
Years
set
us
a
Copy
of
the
first
Vertues
we
are
capable
of
Learning
,
that
is
,
the
Vertues
of
Childhood
.
He
shewed
himself
in
that
Age
Docile
,
Tractable
and
Submissive
towards
his
Parents
,
and
of
such
a
sweetness
of
Temper
and
Behaviour
,
that
rendred
him
amiable
in
the
sight
of
all
that
beheld
him
.
For
thus
saith
the
Scripture
;
As
he
Increased
The
Occupation
which
he
chose
to
follow
is
also
worthy
our
Reflexion
.
To
live
by
the
labour
of
ones
Hands
,
is
a
state
of
Life
more
Poor
,
than
to
have
Lands
to
Till
or
Cattle
to
Feed
.
Whether
his
Trade
of
a
Carpenter
was
to
build
Houses
,
or
(
as
ancient
Tradition
reports
)
to
make
Before
he
ent'red
upon
the
execution
of
his
Mission
,
he
prepared
himself
for
it
by
Baptism
,
Prayer
and
Fasting
;
not
that
Simeon
Stylites
did
more
than
once
pass
Hist.
Relig.
P.
an
whole
Lent
together
without
Eating
,
having
by
degrees
brought
himself
to
so
prodigious
an
Abstinence
.
And
at
this
Day
there
are
Idolaters
in
India
,
who
can
pass
twenty
days
or
more
,
without
tasting
a
bit
all
that
while
.
During
this
Fast
,
and
all
his
long
abode
in
the
hideous
solitude
of
the
Wilderness
;
in
what
can
we
imagine
he
employ'd
his
Time
but
in
Prayer
?
But
who
dares
pretend
to
describe
the
Praying
of
Jesus
Christ
?
Let
us
humbly
Meditate
upon
what
the
Scripture
hath
left
to
us
concerning
it
;
and
more
especially
upon
that
Heavenly
Prayer
,
recorded
by
St.
John
:
He
suffered
himself
to
be
tempted
,
to
animate
us
after
his
Example
,
couragiously
to
resist
the
evil
one
.
He
repelled
every
assault
by
Scripture
instances
,
to
teach
us
among
other
things
,
to
be
always
Meditating
upon
these
sacred
Writings
,
to
have
recourse
to
them
upon
all
occasions
,
and
to
regulate
every
Action
according
to
their
Directions
.
After
that
he
takes
upon
him
his
Character
,
and
makes
his
Publick
Appearance
in
the
World
;
beginning
from
that
time
to
lead
a
Life
which
is
the
Model
,
after
which
Priests
,
Bishops
,
and
all
publick
Persons
ought
to
form
theirs
.
His
principal
employment
was
the
Instruction
of
Mankind
,
and
the
Conversion
of
Sinners
.
I
can
of
mine
own
self
do
nothing
,
my
Father
that
dwelleth
in
me
,
it
is
he
that
doeth
the
works
.
He
must
needs
have
had
a
wonderful
Patience
to
endure
that
incredible
multitude
;
and
the
greatest
part
of
them
Diseased
,
Poor
and
miserable
Creatures
,
that
continually
crouded
after
him
,
and
pressed
with
that
violence
to
come
within
the
reach
of
him
,
that
they
even
threw
themselves
upon
him
,
as
appears
when
he
healed
the
Woman
who
laboured
under
His
Life
was
far
more
painful
now
,
than
it
was
when
he
lived
by
the
Labours
of
his
Hands
;
for
now
it
appears
he
had
none
of
his
former
leisure
,
by
his
permiting
some
Women
to
follow
after
him
to
first
born
,
which
was
but
half
a
Shekel
,
that
is
of
our
Coin
about
fifteen
Pence
.
And
indeed
,
he
always
lived
in
great
Poverty
.
He
saith
himself
,
That
he
had
not
came
not
to
be
Ministred
unto
,
but
to
Minister
.
He
Journied
from
In
this
same
instance
of
his
meeting
with
the
Woman
of
Samaria
,
we
see
his
wonderful
Modesty
,
for
't
is
said
,
That
his
Disciples
marvelled
that
he
talked
with
a
As
to
his
outward
Appearance
,
there
was
nothing
singular
or
Extraordinary
in
it
.
He
conformed
himself
to
the
same
way
of
Living
with
the
other
Jews
,
appeared
as
a
private
Person
,
and
had
no
External
Marks
to
Distinguish
him
from
the
Common
People
;
one
of
whom
he
makes
himself
,
by
the
name
of
the
Son
of
Man
;
for
that
's
the
meaning
of
that
Appellation
.
He
led
a
Life
full
of
Hardship
and
very
Laborious
,
but
without
any
singular
Austerity
.
He
Fed
as
others
did
,
he
abstained
not
from
Wine
,
nor
made
any
Scruple
of
being
seen
at
great
Entertainments
;
as
at
the
Marriage
in
Cana
,
and
at
St.
Matthews's
Feast
.
have
other
Meat
to
Eat
that
ye
know
not
of
:
My
Meat
is
to
do
the
will
of
my
Father
.
Yet
notwithstanding
this
mean
and
simple
outward
Appearance
,
he
maintained
a
Marvellous
Dignity
,
and
kept
himself
far
above
Contempt
.
His
Deportment
was
always
serious
,
Grave
and
Composed
.
Upon
two
Several
occasions
it
is
taken
Notice
of
him
that
he
Wept
;
but
not
at
all
that
he
Laughed
;
nay
or
ever
so
In
Matt.
Hom.
6.
Mar.
much
as
Smiled
,
at
least
,
as
St.
Chrysostom
observes
.
He
never
asked
any
Man
a
Farthen
,
choseing
rather
to
Work
a
Miracle
than
be
beholden
to
any
Body
for
a
piece
of
Mony
,
to
pay
his
Tribute
with
.
But
when
he
sent
his
Disciples
to
seek
an
Ass
to
make
his
Entrance
into
Jerusalem
,
and
to
take
up
for
him
an
upper
Room
where
he
might
keep
the
Passover
;
he
shews
by
his
manner
of
Speaking
that
he
well
knew
no
Man
could
have
denied
him
any
thing
he
should
have
asked
.
He
proved
his
own
saying
by
his
Actions
.
That
it
is
more
blessed
to
Give
than
to
Receive
,
Woman
to
kiss
his
Feet
and
Anoint
them
with
Ointment
;
a
sort
of
Indulgence
,
which
might
otherwise
have
seemed
very
opposite
to
that
Poverty
and
Mortification
he
always
Professed
.
As
he
came
into
the
World
for
the
Instruction
of
all
Mankind
,
he
was
continually
upon
his
Work
of
Teaching
both
in
Publick
and
Private
.
On
the
Sabbath
Days
,
he
used
(
according
to
the
custom
of
He
taught
them
as
one
having
Authority
,
saith
the
Evangelist
,
and
they
wondered
at
the
Gracious
Words
which
proceeded
out
of
his
Mouth
.
His
discourse
was
plain
and
clear
,
without
any
other
Ornament
than
those
lively
and
natural
Figures
,
which
are
never
wanting
to
a
man
fully
perswaded
and
affected
within
himself
,
and
which
are
therefore
the
most
powerful
to
perswade
and
affect
others
.
He
spake
much
in
a
little
,
and
sometimes
answered
Questions
put
to
him
,
more
by
his
Actions
than
by
his
Words
,
as
when
he
saith
to
the
Disciples
of
St.
John
the
Baptist
,
Go
and
shew
John
again
those
things
which
you
do
hear
and
see
.
He
lays
down
great
Principles
without
shewing
himself
much
concerned
to
demonstrate
them
,
or
to
draw
any
Consequences
from
them
.
These
Principles
carry
in
themselves
such
a
light
of
Truth
,
that
if
any
Man
withstand
them
,
't
is
because
he
is
wilfully
Blind
.
And
't
was
to
punish
this
Depravity
of
their
Hearts
,
that
sometimes
he
spake
to
them
in
Parables
and
dark
sayings
.
If
at
any
time
he
made
use
of
Proofs
and
Arguments
,
they
were
generally
simple
and
natural
,
taken
from
sensible
Objects
and
Familiar
Comparisons
.
His
Miracles
and
his
Virtues
were
of
all
others
the
most
Powerful
Proofs
,
and
which
he
most
insisted
on
,
as
being
adapted
to
all
sorts
of
Capacities
,
and
therefore
far
more
Convincing
than
all
the
Syllogisms
of
Philosophers
.
The
learned
,
as
Nicodemus
,
and
the
unlearned
as
the
Man
that
was
born
blind
,
were
equally
affected
with
this
way
of
Proof
.
To
this
he
often
joins
the
Testimonies
of
the
Law
and
the
Prophets
,
demonstrating
that
his
Doctrine
proceeded
from
the
same
Wisdom
,
and
his
Miracles
from
the
same
Power
,
and
that
the
Old
and
New-Testament
are
both
founded
upon
the
same
Divine
Authority
.
'T
is
to
this
purpose
,
he
so
often
makes
use
of
the
writings
of
'T
was
in
this
Spirit
of
Submission
to
Divine
Authority
,
that
he
Nurtured
up
his
Disciples
;
afar
different
method
from
what
the
Philosophers
took
with
theirs
;
who
under
the
pretence
of
seeking
after
the
Truth
,
encouraged
nothing
more
in
their
Pupils
than
a
Spirit
of
Disputation
and
Contention
.
But
Jesus
Christ
came
not
to
seek
the
Truth
,
but
to
discover
it
,
in
such
measure
as
he
(
who
had
the
full
possession
of
all
Truth
,
or
rather
who
was
himself
the
very
Truth
it self
)
should
think
fit
:
To
the
intent
that
they
might
the
more
profit
,
both
by
his
discourses
and
by
his
Example
;
he
seldom
suffered
them
to
be
long
out
of
his
Sight
,
living
in
common
with
them
,
and
making
of
de
praes●r
.
C.
22.
all
but
one
Family
.
They
accompanied
him
whether
soever
he
went
,
they
eat
and
lodged
together
with
him
;
so
that
they
had
the
opportunity
of
being
continually
taught
by
him
and
learning
every
Moment
.
He
inured
them
to
the
imitation
of
his
Poverty
,
sending
them
abroad
with
out
furnishing
them
either
with
money
or
any
other
sorts
of
Provisions
;
nay
,
and
when
he
kept
them
with
him
,
hunger
sometimes
forced
them
to
take
up
with
what
they
could
meet
with
in
the
Fields
;
as
when
they
plucked
the
Ears
of
Corn
on
the
Sabbath-Day
.
He
took
great
care
to
Instruct
them
;
why
he
would
not
Manifest
himself
to
the
World
.
He
patiently
bore
with
the
slowness
of
their
Apprehension
,
their
Ignorance
,
their
Vanity
and
Emulation
,
with
all
their
other
Weaknesses
,
and
never
ceased
Labouring
to
correct
them
.
By
his
Disciples
,
I
here
understand
those
Twelve
he
had
chosen
to
be
always
with
him
.
But
the
Scripture
gives
the
name
by
two
and
two
together
into
every
Place
where
he
himself
was
to
follow
.
By
these
Distinctions
we
have
set
before
us
the
several
Degrees
of
Charity
worth
our
Observation
:
Jesus
Christ
hath
taught
us
,
that
we
are
to
look
upon
every
Man
Who
can
doubt
but
that
he
had
a
most
tender
Affection
for
his
Holy
Mother
,
especially
if
we
consider
the
care
he
took
of
her
when
he
was
Dying
?
And
yet
he
seems
some
times
to
have
expressed
himself
somewhat
Harshly
towards
her
:
As
when
she
found
him
Disputing
in
the
midst
of
the
Doctors
,
and
when
at
His
Charity
extended
to
al
lthe
World
.
Come
unto
me
,
saith
he
,
all
ye
that
Labour
and
are
heavy
Laden
and
I
will
give
you
Rest
.
It
is
said
,
that
seeing
the
Multitude
that
followed
him
,
he
was
moved
with
Compassion
The
Sorrowful
Estate
into
which
Jesus
Christ
was
reduced
in
the
Garden
of
Olives
,
Sufficiently
proves
that
he
was
Subject
to
the
like
Natural
Passions
of
Fear
and
Grief
with
other
Men
,
and
that
therefore
't
was
not
Insensibility
but
Resolution
that
carryed
him
through
his
Sufferings
.
He
bore
them
all
with
an
Invincible
Constancy
,
without
making
any
Defence
,
without
Resisting
,
without
Refusing
to
submit
to
whatsoever
his
Tormenters
laid
upon
him
:
Immovable
as
a
Rock
he
received
all
their
Scourgings
and
Outrages
.
His
Silence
was
such
as
made
his
Persecutors
themselves
admire
.
He
who
with
a
Word
Speaking
could
have
confounded
his
Accusers
,
the
false
Witnesses
,
and
his
Judges
themselves
;
yet
he
opened
not
his
Mouth
,
and
that
because
he
knew
they
were
not
disposed
to
hear
any
thing
in
his
Justification
.
Upon
the
Cross
it self
,
and
under
the
last
Agonies
of
his
Suffering
,
he
still
Maintains
the
same
firmness
of
mind
,
the
same
Freedome
,
nay
the
same
Tranquillity
of
Spirit
.
He
Prayed
for
them
that
put
him
to
Death
;
he
recompenced
the
Faith
of
the
good
Thief
;
he
took
care
to
provide
for
his
disconsolate
Mother
;
he
fully
accomplished
the
Prophecies
;
he
recommended
his
Spirit
to
God
.
The
Apostles
after
their
having
receiv'd
the
Holy
Ghost
appeared
in
the
World
as
so
many
Living
Images
of
Jesus
Christ
,
and
as
it
were
Transcripts
of
that
Original
,
according
to
which
the
Faithful
were
to
form
themselves
.
Nor
do
they
stick
to
declare
as
much
.
Be
ye
followers
of
me
saith
St.
Paul
even
as
I
am
of
Christ
,
Be
followers
together
of
me
and
mark
them
which
walk
so
as
ye
have
us
for
an
ensample
.
So
that
though
they
diligently
applyed
themselves
to
Teaching
,
they
did
it
more
by
their
Examples
than
by
their
Discourses
.
Among
the
Faithful
the
Apostles
chose
out
some
select
Persons
whom
they
made
their
Disciples
,
and
upon
whom
they
bestowed
more
full
and
distinct
Instructions
,
using
them
as
they
themselves
had
been
used
by
Jesus
Christ
.
These
their
Disciples
in
particular
,
always
attended
their
Persons
,
living
in
the
same
House
with
them
,
Eating
at
the
same
Table
,
and
Lodging
in
the
same
Room
:
At
least
t
is
after
this
manner
,
that
the
Author
of
the
Recognitions
describes
St.
Peter
to
have
Lived
with
his
Disciples
.
Nor
is
this
Tradition
(
as
will
afterwards
appear
)
lightly
to
be
rejected
.
These
Disciples
accompanied
the
Apostles
in
their
Travels
,
and
as
new
Churches
were
established
had
the
Government
of
them
committed
into
their
Hands
Thus
we
find
St.
Peter
attended
by
St.
Mark
whom
he
calls
his
Son
;
by
St.
Clement
,
so
famous
throughout
all
the
Timothy
.
The
things
which
thou
hast
heard
of
me
,
among
many
Witnesses
;
the
same
commit
thou
to
faithful
Men
,
who
shall
be
able
to
teach
others
also
.
But
to
return
to
those
that
were
taught
and
governed
immediately
by
the
Apostles
themselves
;
and
particularly
,
to
this
Church
of
Jerusalem
;
which
Jesus
Christ
had
begun
with
his
own
Hands
,
to
build
upon
the
Foundation
of
the
Synagogue
,
and
which
was
not
only
the
Example
but
also
the
root
and
Original
of
all
others
:
Let
us
see
therefore
after
what
manner
the
Scripture
describes
unto
us
these
first
Believers
.
They
continued
stedfastly
in
the
Apostles
Doctrine
and
fellowship
,
and
in
breaking
of
Bread
,
and
in
Prayers
.
All
that
believed
were
together
,
and
had
all
things
common
,
and
sold
their
Possessions
and
Goods
,
and
parted
them
to
all
Men
,
as
every
Man
had
need
.
They
continued
daily
with
one
accord
in
the
Temple
,
and
breaking
bread
from
House
to
House
,
they
did
eat
their
Meat
with
gladness
and
singleness
of
heart
,
Praising
God
,
and
having
favour
with
all
the
people
;
and
again
,
The
multitude
of
them
that
believed
,
were
of
one
Heart
,
and
of
one
Soul
:
Neither
said
any
of
them
,
that
ought
of
the
things
he
possed
was
his
own
,
but
they
had
all
things
in
common
.
Neither
was
there
any
among
them
that
lacked
:
for
as
many
as
had
Possessions
of
Lands
or
Houses
,
sold
them
,
and
brought
the
prices
of
the
things
that
were
sold
,
and
laid
them
down
at
the
Apostles
Feet
:
and
distribution
was
made
unto
every
Man
according
as
he
need
.
And
by
the
Hands
of
the
Apostles
were
many
Signs
and
Wonders
wrought
amongst
the
People
:
and
they
were
all
with
one
accord
in
Solomon's
Porch
.
And
of
the
rest
durst
no
Man
join
himself
to
them
:
but
the
People
magnified
them
.
And
believers
were
the
more
added
to
the
Lord
,
multitudes
both
of
Men
and
Women
.
The
summ
of
which
description
may
be
reduced
to
these
following
Heads
;
amongst
themselves
,
Preaching
,
Praying
,
Communion
,
mutual
Affection
,
Communication
of
Goods
,
inward
Satisfaction
;
and
from
without
,
the
Respect
,
Esteem
and
Favour
of
the
People
.
This
first
Church
was
composed
of
Persons
of
every
Sex
and
Condition
,
and
grew
quickly
very
numerous
:
For
there
were
three
thousand
Converted
at
the
first
preaching
of
St.
Peter
,
and
five
thousand
at
a
second
.
It
is
said
more
than
once
,
that
the
number
of
Believers
encreased
every
Day
;
and
one
't
is
●n
the
Original
Myriads
.
passage
there
is
,
that
seems
to
imply
,
as
if
there
were
many
ten
thousands
of
them
.
They
were
the
greatest
part
of
them
married
Persons
.
(
absolute
Continence
being
a
thing
rarely
practiced
in
those
Days
)
They
lived
separately
;
for
't
is
said
,
they
went
from
house
to
house
breaking
bread
,
that
is
,
Consecrating
and
distributing
the
Holy
Eucharist
;
yet
they
lived
in
common
,
reducing
all
they
had
into
ready
mony
which
at
first
the
Apostles
,
and
afterwards
the
seven
Deacons
distributed
to
every
one
according
to
his
need
;
and
with
such
fidelity
and
discretion
did
they
manage
this
affair
,
that
there
were
no
Poor
amongst
them
.
Here
therefore
was
to
be
seen
a
visible
and
real
Example
of
that
Communication
of
Goods
,
and
living
in
common
,
which
the
old
Legislators
and
Philosophers
looked
upon
as
the
most
proper
means
of
making
mankind
happy
;
but
without
ever
being
able
to
bring
it
into
practice
:
'T
was
to
Arist.
polit.
lib.
2.
compass
this
,
and
that
Minos
in
the
first
times
of
Greece
would
have
established
in
Creet
his
Tabulae
Communes
,
and
that
Lycurgus
took
such
Precautions
to
banish
from
among
the
Lacedoemonians
all
excess
,
and
the
use
of
Riches
.
But
Plato
pushes
his
Idea
of
Community
a
little
too
far
,
when
to
leave
nothing
uncommon
,
he
was
for
taking
away
the
distinction
of
Families
.
They
well
saw
,
that
to
make
a
perfect
Society
,
there
must
be
left
no
Meum
and
Tuum
,
no
room
for
private
and
separate
Interests
.
But
they
could
onely
make
use
of
Penalties
to
constrain
,
or
Arguments
to
perswade
Men
to
accept
of
their
Regulations
;
and
therefore
all
their
labour
was
in
vain
.
'T
was
only
the
Grace
of
Jesus
Christ
that
could
change
the
Hearts
of
Men
,
and
cure
the
corruption
of
their
Natures
.
Thus
this
Communication
of
Goods
among
these
Christians
of
Jerusalem
,
was
the
pure
effect
of
that
singular
Charity
with
which
the
Gospel
had
inspired
them
,
which
made
them
all
Brethren
to
each
other
,
and
as
it
were
of
one
and
the
same
Family
;
where
out
of
one
and
the
same
Estate
,
the
Father
provides
for
all
his
Children
,
and
loving
them
all
equally
,
suffers
none
of
them
to
want
.
They
had
always
before
their
Eyes
the
Commandment
of
Jesus
Christ
,
of
loving
one
another
,
so
often
repeated
by
him
,
and
particularly
the
night
before
he
suffered
,
making
this
the
distinguishing
Character
by
which
all
men
were
to
know
that
they
were
his
Disciples
.
But
that
which
obliged
them
to
sell
their
Possessions
,
and
reduce
all
into
ready
Mony
,
If
thou
wilt
be
perfect
,
go
and
sell
all
that
thou
hast
,
and
come
and
follow
me
.
For
a
de
Catech.
Rud.
C.
23.
man
more
effectually
secures
himself
from
being
incumbred
with
the
things
of
this
Life
,
if
he
really
parts
with
them
,
than
he
can
be
while
he
keeps
them
in
his
Hands
.
Besides
they
considered
that
our
Saviour
had
foretold
the
Destruction
of
Jerusalem
,
So
that
the
Believers
living
in
common
,
was
a
practice
peculiar
to
the
first
Church
of
Jerusalem
,
and
suitable
to
the
condition
of
those
times
and
Persons
.
For
it
would
have
been
an
hard
matter
,
at
least
Humanly
speaking
,
for
so
numerous
a
Church
to
have
long
Subsisted
without
the
support
of
some
fixed
Fund
and
Revenues
that
were
certain
;
and
by
the
Acts
of
the
Apostles
and
the
Epistles
of
St.
Paul
we
see
,
that
during
the
short
time
of
its
continuance
,
in
Act.
long
time
after
sticks
not
to
propose
this
Example
of
Believers
living
in
Common
as
a
thing
still
Practicable
,
and
as
a
means
of
converting
all
the
Infidels
.
'T
is
to
be
supposed
that
these
Saints
of
Jerusalem
Laboured
with
their
own
Hands
,
since
in
so
doing
they
did
but
follow
the
most
perfect
examples
of
Jesus
Christ
and
his
Apostles
;
nor
can
we
suppose
any
thing
too
perfect
of
them
:
And
this
was
also
a
considerable
means
of
supplying
their
want
of
fixed
Revenues
.
'T
is
said
that
they
continued
stedfast
in
the
Doctrine
of
the
Apostles
,
and
they
are
commonly
called
by
the
Name
of
Disciples
,
from
their
applying
themselves
to
the
Learning
of
the
Doctrine
of
Salvation
;
both
by
hearing
the
Apostles
,
who
made
frequent
Discourses
to
them
,
and
diligently
Instructed
them
both
in
Publick
and
Private
,
delivering
to
them
the
same
saving
Truths
,
they
themselves
had
received
from
the
Lord
:
And
likewise
in
reading
the
Holy
Scriptures
and
conferring
upon
them
among
themselves
,
'T
is
added
that
they
continued
in
Prayer
,
and
that
they
went
Dayly
to
the
Temple
,
assembling
themselves
in
Solomon's
Porch
,
and
there
with
After
Prayer
the
Scripture
takes
notice
of
the
breaking
of
Bread
,
by
which
there
,
as
in
several
other
Places
of
the
New-Testament
,
is
signifyed
the
Eucharist
.
They
Celebrated
this
Mystery
not
in
the
Temple
,
where
they
could
not
be
at
liberty
enough
to
do
it
,
and
where
the
Christians
were
intermixed
with
the
Jews
;
but
in
private
Houses
with
onely
the
Faithful
amongst
themselves
.
It
was
attended
,
as
the
Peace-Offerings
under
the
Law
,
with
a
Repast
;
the
use
of
which
continued
for
a
long
time
amongst
Christians
under
the
Name
of
Agapae
,
which
Word
signifies
Love
,
as
much
as
to
say
,
Love-Feasts
.
It
is
said
,
that
these
Feasts
were
accompanyed
with
Gladness
and
singleness
of
Heart
.
And
indeed
all
the
Faithful
by
their
Humility
,
Simplicity
and
Purity
of
Heart
were
as
so
many
little
Children
;
Innocent
and
Inoffensive
.
And
by
their
renouncing
the
vain
hopes
and
Enjoyments
of
this
Life
,
they
cut
off
all
occasions
of
Vexatious
and
Disquieting
Passions
,
as
leaving
no
matter
for
them
to
work
upon
,
and
having
their
Thoughts
wholly
taken
up
with
the
hopes
of
Heaven
,
and
the
expectation
of
the
Kingdom
of
Christ
,
which
they
looked
upon
as
very
near
at
hand
.
And
if
we
cannot
without
wonder
so
much
as
Read
that
little
which
the
Scripture
hath
left
to
us
in
Writing
concerning
the
first
Church
,
we
may
easily
imagine
how
much
they
must
have
been
beloved
and
admired
by
those
who
were
the
Spectators
of
their
Vertues
.
This
first
Church
Subsisted
at
Jerusalem
for
near
the
space
of
forty
Years
under
the
Direction
of
the
Apostles
,
and
particularly
of
St.
James
their
Bishop
;
till
the
Christians
seeing
,
according
to
the
Predictions
of
our
Saviour
,
the
Judgments
denounced
against
that
unhappy
City
near
approaching
,
Seperated
themselves
from
the
Unbelieving
Jews
,
and
retired
to
the
little
City
of
Pella
,
where
they
enjoyed
a
safe
retreat
,
during
the
Siege
of
Jerusalem
.
II.
PART
.
IN
the
mean
time
there
were
formed
several
other
Churches
in
divers
parts
of
the
World
,
Composed
both
of
Jews
and
Gentiles
;
which
though
they
came
not
up
They
who
are
unacquainted
with
the
History
of
past
Ages
are
apt
to
imagine
,
that
the
Men
who
lived
in
the
World
sixteen
hundred
Years
ago
were
more
simple
,
more
innocent
,
and
more
easily
nstructed
than
are
the
Men
of
this
Generation
:
And
that
because
they
have
heard
say
,
that
the
World
is
in
a
state
of
Declension
and
grows
worse
and
worse
;
and
because
they
still
see
the
marks
of
the
Simplicity
and
easie
Temper
of
our
honest
Fore-Fathers
.
But
they
who
have
made
any
Reflection
on
the
Writings
left
us
by
the
Greeks
and
Romans
,
plainly
see
the
contrary
.
The
Preaching
of
the
Gospel
began
under
the
Reigns
of
the
Emperors
Claudius
and
Nero.
What
kind
of
Courts
these
Emperors
had
,
and
the
Vices
that
there
Reigned
we
may
see
in
Tacitus
:
The
Manners
and
practices
of
the
same
Age
are
to
be
seen
in
Horace
,
in
Juvenal
,
in
Martial
,
and
in
Petronius
.
That
these
Authors
blushed
not
at
the
Infamous
Impurities
with
which
they
have
stuffed
their
Writings
,
is
because
the
Men
of
that
Age
blushed
not
to
commit
them
.
They
thought
they
might
take
the
Liberty
of
Publickly
exposing
what
others
as
Publickly
practised
.
And
there
seems
to
be
a
special
Providence
in
it
that
these
Books
,
otherwise
so
pernicious
,
should
be
preserved
to
us
,
to
shew
out
of
what
an
Abyss
of
Corruption
,
Jesus
Christ
recovered
Mankind
.
We
find
the
same
Ordures
in
Suetonius
,
in
the
other
Writers
of
the
Historia
Augusta
for
the
two
Ages
following
,
in
Lucian
,
in
Apuleius
,
in
Atheneus
,
in
a
Word
,
in
all
the
Authors
who
give
us
an
account
of
their
Manners
.
Aug.
Civit.
ii
.
C.
iv
.
Cypr.
ep
.
i.
Clem.
Alex
,
Paedag.
lib.
ii
.
The
Fathers
themselves
upon
this
Subject
are
forced
to
use
great
openness
and
freedom
of
Speech
,
as
amongst
the
rest
St.
Austin
,
Tertullian
,
St.
Clemens
Alexandrinus
;
so
that
,
that
frightful
Catalogue
of
the
Vices
of
the
Heathen
World
,
which
St.
Paul
hath
given
us
in
the
beginning
of
his
Epistle
to
the
Romans
will
not
appear
strange
.
This
Corruption
of
Manners
took
its
course
through
Greece
,
Aegypt
,
and
the
East
to
Rome
.
'T
is
but
casting
ones
Eyes
upon
Aristophanes
to
see
to
what
height
of
Dissolution
the
Greeks
were
even
in
those
Days
arrived
;
and
't
is
a
thing
but
too
certain
that
they
did
not
after
his
time
become
more
Wise
;
on
the
contrary
,
they
made
still
farther
Improvements
in
Luxury
and
Effeminacy
.
The
Lives
of
the
Kings
of
Macedonia
,
of
Aegypt
,
and
Syria
furnished
History
with
a
New
stock
and
variety
of
examples
of
the
most
monstrous
Vices
and
Impurities
.
'T
is
well
known
for
what
Alexandria
,
Antioch
and
Corinth
were
famed
,
and
how
noted
for
their
Voluptousness
and
Effeminacy
were
the
Cities
of
Jonia
and
the
Lesser
Asia
:
Yet
in
the
midst
of
this
general
Corruption
was
it
,
that
Christianity
took
its
Birth
:
't
was
in
the
midst
of
these
very
Cities
that
the
most
famous
Churches
were
founded
.
This
Dissolution
was
not
onely
Univerfal
,
overspreading
the
whole
Roman
Empire
;
but
publick
,
open
,
avowed
and
Authorised
,
nay
even
Consecrated
by
their
Religion
its
self
.
Learned
Men
know
what
were
the
Ceremonies
of
Bacchus
,
and
Cybele
.
Wherever
one
passed
one
met
with
a
Venus
,
an
Adonis
,
a
Ganymede
,
and
a
Jupiter
in
all
Disguises
.
There
was
not
a
Garden
or
Orchard
without
the
Idol
of
that
Ridiculous
God
whom
they
made
the
Guardian
of
the
Place
.
Their
common
Songs
and
Poems
were
upon
the
Amours
of
their
Gods
,
and
most
of
their
Publick
Spectacles
,
were
abominable
Scenes
either
of
Impurity
or
Cruelty
.
The
ordinary
Divertisements
of
the
Roman
People
were
to
force
Men
to
fight
and
Murder
one
another
,
or
to
see
them
torn
to
pieces
by
Wild
Beasts
:
Frequently
upon
the
most
trifling
occasions
,
they
put
their
Slaves
to
the
Rack
,
and
to
the
most
horrible
Tortures
.
The
Governours
of
Provinces
did
often
exercise
excessive
Cruelties
upon
such
as
were
not
Romans
.
The
Emperors
put
to
Death
whomsoever
they
pleased
,
without
any
Form
of
Law
,
so
that
bad
Princes
spilt
a
great
deal
of
Blood
,
even
of
the
most
Noble
Romane
themselves
.
Nor
was
their
Avarice
inferior
to
their
Cruelty
.
All
the
World
Groaned
under
their
Frauds
,
Perjuries
,
Falsities
,
unjust
prosecutions
and
violent
Oppressions
;
of
all
which
,
we
need
no
other
proof
than
Cicero's
Orations
.
If
in
the
time
of
the
Republick
,
Verres
in
one
Province
,
in
the
space
of
three
Years
,
committed
so
many
Enormities
,
V.
Juv.
Sat.
viii
.
what
must
have
been
done
throughout
the
whole
Empire
under
Nero
or
Domitian
by
the
many
Governours
,
chosen
out
of
their
own
Favourites
,
who
were
in
no
fear
of
being
called
to
account
,
but
on
the
contrary
,
both
encouraged
by
the
Example
and
supported
by
the
Authority
of
their
Princes
?
But
I
fear
I
spend
too
many
Words
upon
a
thing
too
evident
in
its
self
.
Such
then
were
those
out
of
whom
were
made
those
Christians
I
am
going
to
describe
.
When
once
they
were
washed
and
Sanctifyed
,
they
were
no
longer
In
the
first
place
,
they
had
much
of
that
Politeness
that
necessarily
carries
along
with
it
many
good
qualities
,
which
we
may
call
superficial
Vertues
as
Gravity
,
Pacience
and
Obligingness
in
Conversation
,
Complaisance
,
Chearfulness
,
and
a
lively
way
of
expressing
their
Esteem
or
Affection
,
with
a
true
sence
of
Decorum
and
decency
in
every
Action
,
of
which
the
Greeks
were
compleat
Masters
.
All
this
a
Man
may
have
without
solid
Vertue
,
or
be
wanting
in
these
things
without
being
an
ill
Man
,
or
a
vicious
Person
:
And
yet
Vertue
seems
not
Compleatly
perfect
without
this
exteriour
Dress
to
recommend
her
Beauty
,
and
set
her
off
to
advantage
.
Besides
this
,
there
were
amongst
them
,
the
Greeks
especially
,
many
true
Philosophers
,
that
is
to
say
,
Persons
who
did
in
good
earnest
,
and
with
the
utmost
powers
of
their
Reason
seek
after
the
means
of
becoming
Happy
;
who
seriously
laboured
to
come
to
the
Knowledge
The
Grace
of
the
Gospel
being
superadded
to
these
happy
dispositions
of
Nature
,
could
not
but
produce
admirable
Effects
.
St.
Cornelius
,
the
first
of
the
Gentiles
that
teceived
this
Grace
,
was
a
Roman
Captain
.
The
bravery
of
the
Roman
spirit
appears
in
many
of
the
glorious
Martyrs
,
as
St.
Laurence
,
St.
Vincent
,
St.
Sebastian
,
and
in
many
great
Bishops
;
as
St.
Cyprian
,
St.
Ambrose
,
St.
Leo
,
&c.
As
for
the
Gravity
of
the
Greek
Philosophers
,
one
may
see
it
in
the
Acts
of
S.
Polycarp
,
in
those
of
St
Pionius
,
Priest
of
Smyrna
;
and
in
the
Writings
of
St.
Justin
and
St.
Clemens
Alexandrinus
,
and
in
the
same
writings
we
also
find
a
vast
reach
of
Learning
,
joined
with
the
finest
Politeness
.
The
Humility
of
a
Christian
having
qualified
the
haughty
Air
of
the
Romans
,
and
the
scornful
Pride
of
the
Philosophers
,
made
of
them
true
Sages
:
Faith
having
once
discovered
to
them
the
true
end
upon
which
they
ought
to
fix
,
from
that
time
forward
they
minded
nothing
else
.
These
Persons
(
even
in
their
Gentile
state
)
so
improved
,
and
refin'd
being
now
by
the
grace
of
the
Gospel
further
cleansed
from
all
their
Impurities
,
and
having
learnt
to
be
sincere
,
became
also
Gentle
,
Meek
and
Peaceable
,
without
Artifice
and
Disguise
.
Thus
the
Christian
Religion
established
its
self
in
the
midst
of
the
Roman
Empire
,
and
in
Rome
its
self
,
when
it
was
in
its
most
flourishing
Condition
,
in
the
most
enlightened
Age
that
ever
was
;
and
at
the
same
time
the
most
corrupt
.
Nor
could
the
Divinity
of
the
Gospel
more
gloriously
have
displayed
its
Power
,
than
in
triumphing
over
those
two
dispositions
in
Man
,
that
are
most
opposite
to
it
;
that
is
Vanity
of
Knowledge
and
Corruption
of
Manners
;
so
victoriously
carrying
on
its
Progresse
in
the
World
;
while
on
the
one
hand
Science
,
an
exalted
Understanding
resisted
the
simplicity
of
its
Doctrine
;
and
the
Humility
of
Faith
,
on
the
other
,
Depravity
of
Heart
,
and
corruption
of
Manners
,
opposed
the
purity
of
its
Morals
,
and
the
severity
of
its
practices
.
This
was
necessary
to
be
the
more
particularly
insisted
on
,
that
none
may
imagine
as
if
the
Apostles
had
to
do
with
only
a
Gross
heavy
sort
of
People
,
that
might
easily
be
made
to
believe
any
thing
that
was
told
them
.
And
this
Consideration
hath
Tertullian
long
since
urged
against
the
Heathens
'T
was
not
(
says
he
)
with
Jesus
Christ
as
with
Numa
.
He
had
a
rough
unhewn
sort
of
People
to
deal
with
,
stupid
and
easy
be
to
imposed
on
;
and
therefore
to
tame
and
break
them
into
some
kind
of
Discipline
,
invented
a
Religion
suited
to
their
gross
Capacities
,
and
proper
to
serve
his
ends
;
embarressed
them
with
a
multitude
of
Deities
,
and
prescribing
a
number
of
Ceremonies
,
by
which
he
assured
them
of
their
Favour
.
But
Jesus
Christ
coming
into
the
World
,
when
Learning
was
at
its
height
,
when
Men
were
blinded
with
too
much
Wisdom
,
and
Knowledge
was
their
Diseaes
;
even
then
opened
their
Eyes
to
the
discerning
of
the
Truth
,
and
made
Faith
to
Triumph
over
Philosophy
.
THE
Method
they
used
in
Preaching
lib.
6.
c.
ult
.
from
the
Scripture
,
and
with
their
own
Traditions
.
The
Gentiles
they
managed
by
Arguments
and
Ratiocinations
;
and
those
sometimes
more
plain
and
simple
,
sometimes
more
subtil
and
elaborate
,
variously
Accommodating
themselves
to
their
Capacities
;
and
therefore
frequently
urging
against
them
the
Authorities
of
their
own
admired
Poets
and
Philosophers
.
Miracles
raised
the
attention
,
and
had
equal
force
upon
both
Jews
Cle.
Recog
.
I.
Just.
in
Tryph.
heard
them
with
seriousness
and
attention
.
As
soon
as
they
perceived
the
Infidels
to
grow
weary
of
their
Discourses
,
or
(
as
it
often
happened
)
begin
to
laugh
at
them
;
the
Christians
presently
broke
off
,
and
said
no
more
;
least
they
should
profane
Holy
things
,
and
give
occasion
to
the
Heathen
to
Blaspheme
.
In
time
they
began
to
publish
some
Writings
,
to
shew
the
Heathens
upon
what
weak
Foundations
the
Pagan
Worship
stood
,
and
disengage
them
from
their
Prejudices
;
such
are
St.
Justin
Martyr's
Admonition
to
the
Gentiles
,
and
that
of
St.
Clemens
Alexandrinus
.
But
that
by
which
they
most
prevailed
,
was
Miracles
,
(
yet
frequently
in
the
Church
)
the
holy
Lives
of
Christians
,
and
their
constancy
in
suffering
Martyrdom
.
When
any
one
desired
to
become
a
Christian
,
they
lead
him
to
the
Bishop
,
or
to
some
Priest
,
who
in
the
first
place
took
him
into
Examination
,
to
see
whether
his
Profession
was
sincere
and
well
grounded
:
Contr
Cels.
8.
the
Church
.
After
all
these
precautions
,
they
carefully
instructed
the
Catechumen
in
all
the
Principles
of
Religion
,
but
chiefly
in
the
Practices
of
it
;
that
he
might
know
before
Hand
how
he
was
to
govern
himself
after
his
Baptism
.
To
teach
these
Rules
of
good
Living
,
is
the
subject
of
the
Paedagogues
of
St.
Clemens
,
who
succeeded
St.
Pantenus
the
Philosopher
,
in
the
School
of
Alexandria
;
that
is
,
in
the
Office
of
Instructing
those
who
were
disposed
to
turn
Christians
.
St.
Clemens
was
succeeded
in
the
same
charge
by
Origen
;
who
to
ease
himself
of
part
of
When
the
Bishop
judged
the
Catechumens
sufficiently
instructed
and
approved
,
he
admitted
them
to
Baptism
;
this
was
done
(
if
they
could
chuse
the
time
)
on
Easter
or
Whitsunday
Eve
:
But
if
there
were
any
pressing
Occasions
,
(
as
when
the
Persecution
was
on
foot
,
)
they
Acta
.
S.
Sus
.
an
.
194
9.
12.
Tertuliin
Marcion
.
c.
xiv
.
him
to
eat
of
the
Blessed
Milk
and
Hony
,
in
token
of
his
Spiritual
Infancy
,
and
entrance
into
the
true
Land
of
Promise
;
that
is
the
Church
.
They
Baptised
the
Children
of
Believers
,
whensoever
their
Parents
presented
them
,
tho'
under
Dionysius
,
Martinus
,
Bacchus
,
Demetrius
.
The
new
Baptised
were
afterwards
assisted
by
those
who
had
presented
them
to
Baptism
;
as
also
by
the
Priests
,
who
for
a
long
time
after
,
overlooked
them
that
they
might
improve
in
the
practice
of
Christianity
.
AND
now
they
began
a
new
Life
,
a
Life
Ignat.
Ep.
ad
Ephes.
&
al.
Tertul.
Apol.
c.
39.
often
as
they
could
in
Common
;
as
believing
that
the
more
they
were
,
who
joined
together
in
puting
up
the
same
Petitions
to
God
,
the
more
prevailing
would
they
prove
to
obtain
the
grant
of
them
;
according
to
that
saying
of
our
Saviour
,
If
two
of
you
shall
agree
on
Earth
,
as
touching
any
thing
that
they
shall
ask
,
it
shall
be
done
for
them
of
my
Father
which
is
in
Heaven
:
For
where
two
or
three
are
gathered
together
in
my
name
;
there
am
I
in
the
midst
of
them
.
Besides
,
the
presence
of
their
Pastors
gave
more
solemnity
to
their
Prayers
,
and
the
reciprocal
Examples
of
each
others
Fervour
and
Humility
,
mutually
heightned
their
Devotions
.
Of
their
Publick
Prayers
,
the
most
usual
and
most
frequented
were
those
of
Morning
and
Evening
;
now
called
Matins
and
Vespers
.
Thus
were
they
taught
For
besides
these
Matins
and
Vespers
,
v.
Baron
.
an
34.
n.
251
,
&c.
Const.
Ap.
8.
34
,
35
,
&c.
Tert.
adv.
Psych
.
c.
10.
Cypr.
de
Orat.
dom.
in
fine
.
Athan.
de
virg.
they
had
their
Prayers
also
at
the
Third
,
Sixth
,
and
Ninth
Hours
,
and
within
Night
.
Tertullian
,
St.
Cyprian
,
and
St.
Athanasius
make
express
mention
of
all
these
Prayers
,
founding
them
upon
Examples
taken
out
of
the
Old
and
New-Testaments
,
and
giving
Mysterious
Reasons
for
the
several
Appointments
.
These
Hours
were
reckoned
according
to
the
usage
of
the
Romans
,
who
divided
the
whole
Day
from
Sun-rising
to
Sun-setting
into
twelve
Hours
,
equal
in
every
Day
;
but
unequal
in
the
course
of
the
Year
,
always
changing
their
Proportions
according
to
the
length
or
shortness
of
the
Days
.
The
Night
they
also
divided
into
twelve
Hours
,
and
four
Parts
,
which
they
named
watches
or
Stations
;
because
in
their
Armies
,
the
Guards
were
relieved
but
four
times
a
Night
;
so
that
reducing
their
Hours
to
the
present
computation
,
and
taking
an
Aequinoctial
Day
to
do
it
by
;
the
Prime
or
first
Hour
of
the
Day
with
them
,
begins
at
our
Six
at
Morning
,
their
Third
at
our
Ninth
,
their
Sixth
at
our
Twelvth
,
their
Ninth
at
our
Three
in
the
Afternoon
,
and
their
Twelvth
at
our
Six
at
Night
:
So
that
their
daily
Prayers
returned
every
third
Hour
.
They
had
also
their
Midnight
Prayers
,
Bar.
an.
51.
n.
68
,
&c.
Ps.
119.
62.
Act.
16.
25.
Tertul.
2.
ad
uxor
.
c.
4.
Cypr.
de
Or.
in
fine
.
Cle.
Alex.
2
paed
.
c.
9.
Chry.
Hem.
26.
in
Acta
.
14.
in
ep.
Rom.
according
to
the
president
set
them
by
the
Psalmist
,
and
by
St.
Paul
and
Silas
,
who
after
having
been
Scourged
and
cast
into
Prison
,
were
heard
Praying
and
Singing
Praises
unto
God
at
Midnight
.
Turtullian
makes
mention
of
this
Night
Prayer
,
St.
Cyprian
highly
applauds
it
;
and
this
practice
of
Watching
unto
Prayer
,
is
recommended
by
all
the
Fathers
as
an
excellent
means
of
Mortifying
the
Flesh
,
and
of
lifting
up
the
Soul
to
God
more
freely
in
that
still
Season
.
They
were
also
taught
to
make
the
best
use
of
their
waking
Intervals
,
in
Meditating
upon
the
Psalms
and
the
Lord's
Prayer
;
and
every
Morning
,
or
when
ever
they
were
threatned
with
any
danger
,
to
repeat
the
Creed
.
In
a
Word
,
to
take
all
occasions
of
making
still
fresh
and
fresh
Applications
to
God
,
and
to
come
as
near
as
possibly
they
could
,
to
the
rule
of
Praying
always
;
they
had
their
particular
Prayers
for
every
action
,
taking
their
rule
from
whatsoever
ye
do
in
Word
or
Deed
,
do
all
in
the
name
of
the
Lord
Jesus
,
giv●●●ing
thanks
to
God
the
Father
by
him
.
Thus
all
their
Country
labours
,
as
Plowing
the
Ground
,
Sowing
it
,
Reaping
their
Corn
;
gathering
their
Fruits
,
were
all
begun
and
ended
with
Prayer
.
The
building
of
an
House
;
the
entring
to
inhabit
it
;
the
making
a
piece
of
Cloath
,
or
Suit
of
Cloths
;
the
putting
it
on
,
and
so
of
the
rest
;
even
the
most
common
Actions
of
Life
were
in
like
manner
begun
with
Prayer
.
We
have
still
remaining
in
the
Chrys.
Hom
v
in
Ep.
ad
Thess
.
Rituals
,
some
of
those
Prayers
in
several
sorts
of
Benedictions
.
The
Salutation
at
the
beginning
of
an
Epistle
,
at
the
first
Interview
,
or
upon
other
such
like
occasions
,
was
not
only
a
Testimony
of
Friendship
,
but
also
a
real
Prayer
.
Upon
all
the
most
inconsiderabe
occasions
,
they
Tertul.
de
.
Cor.
c.
iii.
made
use
of
the
sign
of
the
Cross
,
as
being
a
more
compendious
way
of
a
Prayer
and
Blessing
.
They
Crossed
themselves
Hierosol
.
Catech
.
iv
.
de
.
Aseens
.
et
xiii
.
circa
.
fin
.
Tertull
ad
uxor
.
v.
Martyrol
.
Rom.
xii
.
Janu.
de
.
S.
Satyro
.
upon
the
Forehead
,
and
that
almost
every
Minute
;
at
every
coming
in
,
and
going
out
;
beginning
a
walk
,
sitting
down
,
rising
up
,
going
to
Bed
at
Night
,
dressing
themselves
in
the
Morning
,
putting
on
their
Shoos
,
Eating
,
Drinking
,
&c.
Upon
any
Temptation
,
they
added
to
it
the
Sufflation
,
to
drive
away
the
Devil
.
THE
greatest
part
of
their
Prayers
was
Euseb.
Hist
.
v.
xx
.
the
like
nature
is
that
Menacing
Clause
affixed
to
the
Apocalyps
.
The
Church
therefore
was
not
only
the
House
of
Prayer
,
but
the
School
of
Salvation
.
The
Bishops
expounded
to
the
People
the
Gospel
and
the
other
sacred
Books
,
with
the
diligence
of
a
publick
Professor
,
but
with
far
greater
Authority
.
And
therefore
in
the
Stile
of
the
Ancients
the
Title
of
Doctor
,
that
is
Teacher
,
is
scarce
given
to
any
but
Bishops
.
They
Instructed
their
Flock
both
Publickly
in
the
Congregation
of
the
Faithful
,
and
Privately
,
going
(
as
was
St.
Pauls
own
Tertull.
Pres●r
.
c.
viii
.
kept
to
what
was
revealed
;
not
pretending
to
make
new
discoveries
after
the
Gospel
,
but
Faithfully
to
Deliver
to
others
what
they
themselves
had
received
from
ad
Florin
.
ap.
Eus.
v.
Hist.
20.
St.
Clem.
Al.
Strom.
init
.
their
Fathers
,
that
is
,
from
the
most
Ancient
Priests
and
Bishops
living
within
the
memory
of
Man
,
and
they
in
like
manner
from
others
before
them
,
and
so
backward
by
an
uninterrupted
Tradition
,
ascending
up
to
the
Apostles
themselves
.
They
Imprinted
in
the
minds
of
the
Faithful
,
an
Abhorrence
for
all
kind
of
Novelties
,
Pap.
apud
Eus.
Hist
.
iii.
c.
38.
more
Especially
in
the
Doctrinals
of
Religion
:
So
that
if
any
private
Persons
heard
any
thing
contrary
to
the
Faith
,
they
never
amused
themselves
about
contradicting
or
confuting
it
;
that
care
they
left
to
their
Pastors
:
They
only
stopped
their
Ears
against
it
,
and
would
have
nothing
to
do
with
it
.
And
this
is
the
reason
why
so
many
Heresies
,
The
Faithful
studyed
the
Word
of
God
in
private
every
one
by
him self
,
meditating
upon
it
both
Day
and
Night
.
They
used
to
read
over
again
in
their
Houses
what
they
had
heard
read
at
the
Church
,
to
fix
in
their
Memories
the
expositions
of
the
Pastors
,
and
to
discourse
them
over
among
themselves
.
Above
Const.
Apost
.
iv
.
c.
10.
all
,
the
Fathers
of
Families
took
care
to
make
these
Repetitions
to
their
Domesticks
.
For
every
Master
of
a
Family
was
within
the
Walls
of
his
own
House
as
it
were
a
private
Pastor
,
keeping
up
therein
a
regular
Course
of
Praying
and
Reading
;
instructing
his
Wife
,
Children
and
Servants
;
and
in
a
plain
and
familiar
way
Administring
proper
Exhortations
to
them
;
and
thus
preserving
all
that
belonged
to
him
in
the
Unity
of
the
Church
,
by
the
entire
Submission
,
he
himself
paid
to
his
Pastor
.
What
I
have
said
of
Fathers
is
also
to
be
understood
of
Mothers
,
who
took
the
same
Religious
care
of
their
Children
.
St.
Basil
,
and
his
Brother
Vita
Macr.
●un
.
St.
Gregory
Nyssene
,
Glory
in
their
having
kept
the
Faith
,
which
they
received
from
their
Grand-Mother
Macrina
,
and
she
from
St.
Gregory
Thaumaturgus
.
And
it
seems
to
be
upon
this
account
that
St.
Paul
gives
so
particular
a
Character
of
the
Faith
of
the
Mother
and
Grand-Mother
of
St.
Timothy
.
One
proof
of
the
in
Ep.
ad
Cor.
Every
private
House
was
then
,
saith
St.
Chrysostom
,
as
a
Church
to
it self
.
There
were
even
many
Lay
Christians
that
had
the
Holy
Scripture
by
heart
;
so
constant
were
they
in
the
Reading
of
it
.
They
generally
carryed
a
Bible
about
them
,
making
it
their
Companion
where
ever
they
went
;
and
many
Saints
have
been
found
Buryed
with
the
Gospel
lying
on
their
Breasts
.
St.
Chrysostom
tells
In
Mat.
Hom.
Lxxii
.
us
that
in
his
time
,
many
Women
wore
it
hanging
at
their
Necks
:
That
they
washed
their
Hands
,
when
they
received
those
Holy
Books
:
That
every
one
expressed
his
inward
Regard
for
them
by
the
tokens
of
external
Reverence
,
at
the
In
Jo.
Hom.
Liii
.
Mor.
Reading
and
Hearing
of
them
,
the
Men
uncovering
their
Heads
,
and
the
Women
(
such
was
their
way
of
expressing
Reverence
)
covering
theirs
.
For
Women
read
the
Scriptures
no
less
then
Men.
We
find
some
of
those
Holy
Female
Agapes
,
&c
ap
Bar.
an.
304.
n.
46.
Martyrs
,
who
in
the
Diocletian
Persecution
having
been
forced
to
quit
all
they
had
,
and
hide
themselves
in
Caves
,
Regretted
nothing
else
but
the
loss
of
their
Bibles
,
and
their
being
thereby
deprived
of
those
Blessed
Consolations
which
they
before
enjoyed
in
exercising
themselves
Day
and
Night
,
in
those
sacred
Writings
.
Besides
the
Scriptures
themselves
,
the
Christians
had
also
for
their
reading
the
Writings
of
their
Bishops
and
other
Ecclesiastical
Authors
;
plenty
of
whom
,
and
those
of
great
Note
,
these
first
Ages
produced
.
Eusebius
gives
us
an
account
The
Faithful
were
Advised
to
abstain
from
reading
the
Books
of
the
Heathens
,
since
they
might
possibly
overthrow
the
Faith
of
the
Weak
,
and
at
best
signified
Const.
Apost
.
i.
5.
little
.
For
what
,
faith
an
ancient
Author
,
would
you
have
,
which
you
may
not
meet
with
in
the
Word
of
God
?
If
you
are
for
History
;
you
have
the
Books
of
the
Kings
:
If
for
Philosophy
and
Poetry
;
you
have
the
Prophets
,
the
Book
of
Job
,
and
the
Proverbs
of
Solomon
;
where
you
will
find
more
true
Wit
and
Spirit
,
than
in
all
the
Poets
and
Philosophers
,
because
they
are
the
Words
of
God
,
who
is
Wisedom
its
slef
:
If
for
Songs
;
you
have
the
Psalms
:
If
for
Antiquities
;
Geneses
;
In
a
Word
,
the
Glorious
Law
of
the
Lord
,
furnishes
you
with
all
necessary
,
precepts
and
useful
Directions
.
Yet
the
Bishops
and
Priests
found
it
to
their
purpose
,
to
read
the
profane
Authors
,
and
made
good
use
of
them
in
their
Contests
with
the
Gentiles
,
Fighting
them
with
their
own
Weapons
,
the
Authorities
of
their
Poets
and
Philosophers
.
They
professed
to
embrace
all
Truth
,
whence
soever
it
came
;
and
wheresoever
they
found
it
,
they
challenged
it
for
their
own
,
as
being
the
Disciples
of
Jesus
Christ
who
St.
Clem.
Al.
I.
Strom.
is
the
Word
,
that
is
to
say
,
the
sovereign
Reason
.
'T
WAS
principally
to
the
Rich
that
Const.
Apost
.
i.
iv
.
themselves
,
pay
their
Debts
,
and
give
Alms.
And
they
took
care
to
chuse
such
callings
as
were
most
consistent
with
Retirement
and
Humility
.
Many
of
their
Rich
ones
reduced
themselves
to
a
voluntary
Poverty
by
distributing
what
they
had
among
the
Poor
;
especially
in
times
of
Persecution
,
thereby
to
put
themselves
in
a
readiness
for
Martyrdom
.
The
first
Disciples
of
the
Apostles
,
who
laboured
together
with
them
in
the
Propagation
of
the
Gospel
,
practiced
the
same
Method
;
but
for
a
nobler
end
.
They
sold
their
Possessions
,
and
gave
the
price
of
them
to
Cass
.
de
Sp.
Acced
.
c.
vii
.
Const.
Ap.
i.
iv
.
ii
.
ult.
Clem.
Paedag
.
iii.
c.
x.
their
Hands
only
to
avoid
the
Sin
of
Idleness
.
For
they
were
earnestly
exhorted
to
shun
this
particular
Vice
among
many
others
,
the
inseparable
Companions
of
it
;
as
a
restless
temper
,
Curiosity
,
Dectraction
,
insignificant
Visits
,
Gadding
and
Rambling
,
Prying
into
and
Censuring
the
Actions
of
their
Neighbours
.
On
the
contrary
,
all
Persons
were
advised
to
keep
themselves
quiet
and
not
meddle
in
other
Mens
matters
,
and
to
be
employed
upon
some
useful
Business
,
but
principally
in
the
Works
of
Charity
toward
the
Sick
,
the
Poor
,
and
all
others
whose
Condition
required
their
Assistance
.
The
Christians
Life
therefore
,
was
a
continued
course
of
Prayer
,
Reading
and
Labour
,
which
regularly
succeeded
one
the
other
in
their
proper
Hours
,
and
suffered
no
other
interuptions
than
just
what
the
necessities
of
Life
required
.
But
what
Occupation
soever
they
followed
,
they
always
made
it
but
as
by-work
in
comparison
of
Religion
,
which
they
look'd
upon
Const.
Ap.
ii
.
61.
63.
as
their
main
concern
,
and
that
one
thing
needful
about
which
they
were
to
be
imployed
all
the
Days
of
their
Life
.
They
pretended
not
to
any
particular
Profession
or
Denomination
;
but
purely
and
simply
to
be
Christians
.
They
owned
no
other
Title
or
Character
but
that
;
and
when
the
Judge
Interrogated
them
concerning
their
name
,
their
Country
,
their
Quality
;
their
answer
to
all
was
,
I
am
a
Christian
.
They
liked
not
such
Employments
as
too
much
busy
and
dissipate
the
Thoughts
,
as
Merchandizing
,
Soliciting
of
Business
,
bearing
Publick
Offices
:
Yet
they
always
continued
in
the
Callings
they
followed
Orig.
Cont.
Cels
.
viii
.
in
fin
.
I
Cor.
vii
.
xx
.
Tertul.
de
Cor.
c.
xii
.
Tert.
Apol.
c.
xxxvii
.
before
their
Baptism
,
if
there
were
nothing
in
them
inconsistent
with
Religion
.
Thus
Soldiers
were
not
upon
their
turning
Christians
obliged
to
quit
the
Service
;
they
were
only
taught
to
observe
the
Soldier
's
Rule
laid
down
in
the
Gospel
;
to
be
content
with
their
Wages
,
and
to
Legio
Fulminans
in
the
time
of
Marcus
Aurelius
,
and
the
Theban
Legion
,
who
all
of
them
,
togegether
with
their
Tribune
St.
Mauritius
,
Patiently
submitted
to
Martyrdom
;
tho'
with
their
Swords
in
their
Hands
.
The
old
Military
Discipline
of
the
Romans
,
as
yet
continued
in
force
,
which
consisted
principally
in
Frugality
,
in
Labour
,
in
Obedience
,
in
Patience
;
all
of
them
Vertues
proper
for
a
Christian
to
be
Exercised
in
:
Yet
some
of
them
refused
to
list
Acta
Mar.
Theb.
ap.
Baron
.
an
.
ccxcvii
.
Acta
St.
Marcelli
.
Centur.
ap.
Bar.
an
.
ccxcviii
.
n.
ii
.
themselves
,
and
others
,
already
engaged
quitted
the
Service
,
to
avoid
the
joining
with
the
Infidels
in
their
Superstitions
;
as
the
Eating
of
things
Offered
to
Idols
,
the
adoring
the
Ensingns
,
and
in
them
the
false
Gods
,
whose
Images
they
bore
;
the
Swearing
by
the
Genius
of
the
Emperor
,
and
Crowining
themselves
with
Flowers
at
THE
Christians
Fasted
often
,
according
On
their
Fasts
they
eat
but
once
a
Day
,
and
that
not
till
towards
the
Evening
;
that
is
,
in
Lent
,
not
till
after
the
Vespers
,
toward
the
beginning
of
the
Night
;
and
on
other
Days
not
till
after
three
a
Clock
;
and
such
were
their
ordinary
Fasts
.
They
had
also
their
greater
Fasts
;
as
that
of
the
holy
Week
,
the
whole
of
I
know
that
Men
will
now
a
Days
think
themselves
little
concerned
with
these
Examples
:
They
imagin
that
these
ancient
Austerities
are
now
become
impracticable
.
The
strength
of
Nature
,
say
they
,
is
impaired
by
the
course
of
so
many
Years
:
Men
do
not
live
so
long
now
as
they
did
of
old
;
nor
are
their
Bodies
so
Robust
.
But
I
would
fain
have
them
give
some
Proofs
of
this
alteration
;
for
we
are
not
here
speaking
of
the
Heroick
times
of
antient
Greece
,
nor
of
the
Lives
of
the
Patriarches
,
nor
of
those
who
lived
before
the
Flood
:
We
are
upon
the
times
of
the
first
Roman
Emperors
,
and
of
the
other
Greek
and
Latin
Writers
,
sufficiently
known
to
us
.
Let
them
drive
the
matter
as
far
as
they
please
,
they
will
not
be
able
to
shew
that
the
Life
of
Man
hath
been
shortned
for
sixteen
hundred
Years
:
From
thence
,
and
from
a
long
time
before
,
the
Age
of
Man
was
limited
to
Threescore
and
ten
,
or
fourscore
The
Christians
,
as
well
as
Jews
,
considered
Fasting
as
a
State
of
Affliction
:
'T
is
true
,
the
Jews
applied
it
to
the
satisfying
the
natural
Passion
of
Grief
;
as
when
they
fasted
upon
the
loss
of
some
dear
Friend
or
Relation
;
or
upon
any
other
misfortune
purely
Temporal
:
To
the
same
purpose
was
it
practiced
by
other
Nations
.
And
we
find
that
the
Greeks
and
Romans
,
together
with
other
signs
of
Mourning
,
joined
that
of
Fasting
.
But
the
Christians
applied
all
to
a
Spiritual
end
;
using
these
exteriour
Testifications
of
Grief
only
as
they
tended
to
excite
in
them
that
Godly
sorrow
that
worketh
Cyprian
,
ought
to
lament
the
Death
of
his
Soul
,
at
least
as
much
as
the
loss
of
a
Friend
;
and
St.
Chrysostom
makes
use
of
the
same
Comparison
.
They
considered
Fasting
also
as
a
Preservative
against
Temptation
by
weakning
the
Flesh
,
and
and
bringing
it
into
Subjection
to
the
Spirit
;
and
therefore
with
their
Fastings
,
they
Joyned
the
Abstaining
from
all
sorts
of
Pleasures
even
the
most
Innocent
.
Marryed
Persons
during
those
Seasons
,
observed
Continence
.
They
all
in
general
lived
in
greater
Silence
and
Solitude
,
were
more
frequent
in
visiting
the
Churches
,
and
spent
more
of
their
Hours
in
Reading
and
Praying
on
their
Fast-Days
than
at
other
times
.
IN
their
Diet
,
and
way
of
Eating
,
It
is
good
Hier.
ad
Furiam
.
Clem.
2.
Paedag.
2.
Rud.
Hymn
ante
cih
.
neither
to
eat
Flesh
nor
to
drink
Wine
.
T
was
more
especially
to
Women
,
and
all
young
People
;
they
prescribed
the
abstaining
from
Wine
;
and
as
for
them
that
Drank
it
,
they
alwaies
qualifyed
it
with
Water
.
If
they
fed
on
Liveing
Creatures
,
it
was
rather
of
Fish
or
Fowls
,
than
of
the
grosser
Substance
of
four-footed
Tertul.
Ap.
c.
ix
.
Beasts
,
which
they
looked
upon
as
too
Succulent
and
over
Nourishing
.
But
they
alwaies
abstained
from
Blood
,
and
Olus
.
Rom.
xiv
.
ii
.
and
Salt
,
taking
the
Words
of
St.
Paul
in
a
litteral
Sence
,
Another
who
is
weak
eateth
Herbs
.
'T
is
true
,
this
Abstinence
was
not
a
thing
so
Extraordinary
in
their
Days
as
it
would
be
in
ours
:
For
though
the
Luxury
of
the
Table
was
then
grown
to
great
Excess
,
as
one
may
see
in
the
Greek
and
Latin
Writers
of
those
times
,
particularly
in
Athenaeus
;
yet
it
fell
short
of
that
extravagance
to
which
we
have
now
advanced
it
.
The
Aegyptians
and
many
other
Orientalists
still
kept
up
their
Religious
Abstinences
.
The
Abstinence
of
the
Pythagoreans
was
in
great
reputation
,
as
appears
by
the
Example
of
Apollonius
Tyanaeus
,
Suet.
in
Aug.
76.
and
by
the
Writings
of
Porphyry
.
Horace
,
as
great
an
Epicurean
as
he
was
,
names
only
some
Pulse
and
Herbs
as
his
ordinary
Diet
,
and
inviting
his
Friend
to
Supper
,
Promises
him
no
better
Chear
.
The
Emperor
Augustus
lived
mostly
on
Brown-Bread
,
Cheese
,
Figs
,
Dates
,
Raisons
,
and
small
Fish
.
One
might
produce
a
Multitude
of
like
Examples
.
Their
common
usage
was
to
make
but
one
set
Meal
a
Day
;
and
that
at
Night
when
all
the
Business
of
the
Day
was
over
,
and
every
one
was
retired
to
his
Home
;
this
was
their
Supper
or
Caena
:
For
as
for
that
which
they
called
Prandium
,
it
was
rather
a
Breakfast
than
a
set
Dinner
,
after
the
manner
of
our
Dinners
,
since
it
The
Christians
lived
at
least
as
regularly
as
the
Heathens
;
I
mean
as
the
wisest
among
them
,
and
used
only
a
very
simple
Diet
;
rather
of
such
things
as
did
not
require
Fire
or
much
dressing
,
than
such
as
could
not
be
eaten
without
being
first
prepared
by
Fire
.
They
made
at
most
but
two
Meals
a
Day
;
absolutely
It
was
in
these
times
,
a
common
Custome
to
have
something
read
to
them
as
THE
same
Modesty
and
Moderation
Clem.
Alex.
ii
.
Paedag.
iii.
of
Silver
,
and
Hangings
of
Purple
and
Gold
,
Gold
,
and
Silver
Plate
,
enchased
and
ornamented
with
Precious
Stones
.
When
the
Persecutors
searched
the
Lodgings
Acta
.
Martyr
.
Nicom
.
ap.
Bar.
an
293.
where
St.
Domna
,
a
vast
rich
Virgin
of
Nicomedia
,
kept
her self
,
and
together
with
the
Eunuch
St.
Indus
,
were
shut
up
from
the
rest
of
the
World
;
this
was
the
rich
Furniture
they
found
in
it
:
a
Cross
,
the
Acts
of
the
Apostles
,
two
Mats
lying
upon
the
Ground
,
an
earthen
Censer
,
a
Lamp
,
a
little
Wooden-box
where
they
kept
the
Holy
Sacrament
to
Communicate
themselves
.
With
the
like
Modesty
did
the
Christians
decline
all
gaudy
Habits
,
and
above
all
the
wearing
of
Silk
;
a
Commodity
in
those
Days
so
precious
,
that
it
was
Sold
for
its
weight
in
Gold
:
All
over-costly
Ornaments
,
as
Rings
beset
with
precious
Clem.
Alex.
ii
.
Paedag.
S.
xi
.
xii
.
and
iii.
i.
ii
.
iii.
Const.
Ap.
i.
c.
iii.
and
v.
c.
ix
.
Stones
,
Jewels
,
and
the
like
;
Curled
Locks
,
Perfumes
and
Unguents
;
the
too
frequent
use
of
the
Bath
;
and
the
too
great
Affectation
of
Modishness
;
in
a
Word
,
all
that
might
tend
to
excite
sensual
desires
,
or
gratify
a
voluptuous
Inclination
.
Prudentius
,
as
one
of
the
first
marks
of
the
Peri.
steph
▪
Hymn
.
xiii
.
Conversion
of
St.
Cyprian
,
observes
the
change
of
his
outward
Deportment
,
and
the
Neglect
of
his
Dress
.
Apollonius
,
an
ancient
Ecclesiastical
Author
,
Writing
against
the
Montanists
,
and
speaking
of
Ap.
Euseb
.
v.
Hist.
xviii
.
their
pretended
Prophets
,
thus
reproves
them
.
Tell
me
,
saith
he
,
doth
a
Prophet
Dye
his
Hair
?
Doth
he
Paint
his
Eye-Brows
?
Doth
he
love
gay
Cloaths
?
Doth
he
play
at
Dice
?
Doth
he
lend
upon
Usury
?
Let
them
Speak
.
Are
these
things
Justifiable
?
For
I
can
prove
that
they
Practise
them
.
An
Act.
St.
Sebast
.
apud
Baron
.
an.
289.
n.
xvi
.
xvii
.
Holy
Martyr
to
prove
by
matter
of
Fact
,
that
a
certain
Impostor
,
who
took
upon
him
the
name
of
a
Christian
was
no
better
than
a
Cheat
;
Represented
to
the
Judges
that
this
pretender
Curled
his
Locks
,
Haunted
the
Barbers-Shops
,
looked
too
Affectingly
upon
the
Women
;
Fed
high
,
and
smelt
of
Wine
:
Sufficient
evidence
that
he
could
be
no
Christian
.
As
for
their
whole
outward
Garb
,
and
what
Figure
they
made
in
the
World
;
the
Christians
shewed
themselves
very
indifferent
and
Incurious
,
at
least
very
plain
and
Grave
.
Some
of
them
quitted
the
common
Habit
,
to
take
upon
them
that
of
the
Philosophers
,
as
Tertullian
and
de
Pall
Eureb
.
vi
.
Hist.
xx
.
St.
Heraclas
,
the
Disciple
of
Origen
.
There
were
but
few
Divertisements
,
which
they
would
allow
themselves
the
use
of
.
They
were
obliged
to
shun
all
the
Publick
Shews
,
whether
of
the
Theatre
,
of
the
Amphitheatre
,
or
of
the
Circus
.
At
the
Theatre
were
acted
Tragedies
and
Comedies
,
on
the
Amphitheatre
were
seen
the
Combating
of
the
Gladiators
,
and
the
Fighting
with
Wild-Beasts
,
the
Circus
,
was
for
the
Racing
of
Chariots
.
All
these
Const.
A
post
.
ii
.
Lxii
Tertull.
do
Spect.
Spectacles
with
the
Heathens
,
made
part
of
the
Worship
of
the
false
Gods
;
which
had
been
of
its
self
sufficient
to
have
kept
the
Christians
from
coming
near
them
.
But
they
considered
them
also
as
a
Poisonous
Fountain
of
Debauchery
and
Dissoluteness
,
that
tended
only
to
the
Corruption
of
Manners
.
The
Theatre
was
a
School
of
Immodesty
,
the
Amphitheatre
of
Cruelty
;
and
the
Plays
fomented
all
Confes.
cap.
vii
.
sort
of
Passions
.
Even
those
of
the
Circus
,
which
appeared
the
most
Innocent
,
were
detested
by
all
the
Fathers
because
of
the
Factions
that
there
Reigned
,
and
the
Quarrels
and
Animosities
every
Day
created
by
them
,
which
often
ended
in
Bloody
Frayes
.
In
short
,
they
could
not
de
oper
et
Clem.
they
cherished
,
the
Indiscriminate
Herding
together
of
Men
and
Women
at
these
publick
Entertainments
,
and
the
suspicious
Consequences
of
so
Promiscuous
and
familiar
an
Interview
.
The
Christians
condemned
also
Dice
,
Clem.
Paed
iii.
c.
xi
.
and
other
such
like
sedentary
Plays
,
looking
upon
the
loss
of
time
as
but
one
of
the
least
of
the
Mischiefs
that
attend
them
.
Apollon.
ap.
Euseb.
lib.
v.
c.
xviii
.
They
censured
intemperate
Fits
of
Laughter
and
every
thing
that
tended
to
raise
Const.
Apost
.
v.
c.
ix
.
which
might
savour
of
Immodesty
.
They
were
for
having
a
Christian
maintain
the
This
Discipline
would
appear
now
a
Days
very
Severe
.
Yet
why
should
it
?
If
we
consider
how
expressly
Scoffers
and
Scorners
are
condemned
in
the
Scriptures
,
in
Matt.
Mor
the
tasting
pleasure
in
the
things
I
have
mentioned
is
Vicious
,
or
at
least
Dangerous
;
and
a
Christian
even
in
the
most
Innocent
matters
ought
to
Regulate
himself
with
the
greatest
Sobriety
and
Moderation
.
Indeed
the
whole
Life
of
a
Christian
should
be
taken
up
in
little
else
,
than
in
expiating
his
past
Sins
by
Repentance
,
and
in
Guarding
himself
against
the
like
for
the
future
by
the
Mortification
of
his
Passions
.
The
true
penitent
to
Chastise
himself
for
having
Abused
the
Pleasures
,
of
sence
,
must
begin
by
denying
himself
even
the
Lawful
use
of
them
,
and
to
extinguish
,
or
at
least
weaken
natural
Concupiscence
,
must
(
as
much
as
is
possible
)
deny
all
its
Cravings
.
So
that
a
true
Christian
must
never
make
it
his
business
to
seek
the
pleasures
of
Sence
,
but
just
take
somuch
of
them
as
the
necessities
of
Life
require
,
and
which
cannot
be
withheld
;
as
Eating
,
Drinking
,
and
necessary
Repose
;
if
ever
he
take
any
Recreation
,
it
must
be
a
Recreation
properly
so
called
,
that
is
to
say
a
Refreshment
and
Ease
,
to
Recreate
or
relieve
the
weakness
of
Nature
,
which
would
sink
under
the
weight
were
the
Body
always
kept
up
to
hard
Labours
,
or
the
Mind
always
bent
upon
close
Thinking
.
But
to
seek
Pleasure
for
Pleasures
Sake
,
and
as
making
it
our
end
:
Nothing
can
be
more
contrary
to
the
Obligation
we
lye
under
of
Renouncing
our selves
,
which
is
the
very
Life
and
Soul
of
all
Christian
Vertues
.
This
Serious
and
mortifyed
Disposition
of
the
true
Christians
appears
even
from
the
Genius
of
the
Heresies
of
these
first
times
,
which
for
the
most
part
were
occasioned
by
an
excess
of
Discipline
and
corporal
Austerity
.
The
Marcionites
,
and
after
them
the
Manichees
,
held
that
the
Flesh
was
an
Evil
thing
,
as
being
the
work
of
the
evil
Principle
,
and
therefore
concluded
that
it
was
not
lawful
either
to
eat
Flesh
,
or
to
multiply
it
by
Procreation
,
and
that
the
Resurrection
of
the
Flesh
,
was
a
thing
neither
to
be
expected
nor
desired
.
This
contempt
of
the
Body
,
this
Abstinence
and
Continence
made
a
very
specious
Appearance
.
The
Montanists
added
many
other
Fasts
as
of
necessary
Obligation
to
those
apointed
by
the
Church
;
condemned
second
Marriages
,
and
wholy
disallowed
of
Pennance
,
as
not
granting
that
the
Church
had
Power
to
restore
them
who
had
,
after
their
Baptism
fallen
into
the
commission
of
any
grievous
Sin
.
He
that
should
now
a
Days
advance
Errors
of
thsi
Nature
would
scarce
gain
many
Proselytes
.
But
how
severe
soever
the
Life
of
those
Primitive
Christians
may
appear
to
have
been
;
yet
we
are
not
to
imagine
it
was
sad
and
Melancholy
.
St.
Paul
required
no
So
that
they
little
troubled
their
Thoughts
about
what
would
become
of
their
Families
after
their
Death
:
If
they
left
their
Children
Orphans
,
as
was
often
the
Case
of
the
Martyrs
,
they
knew
that
the
Church
would
be
their
Mother
,
and
that
they
should
want
for
nothing
.
They
lived
for
the
most
part
only
from
Hand
to
Mouth
,
upon
their
Labour
,
or
upon
their
Estates
,
which
they
divided
among
the
Poor
,
without
distraction
of
Thought
,
without
the
hurry
of
Business
;
standing
off
not
only
from
all
sordid
Methods
of
Gain
,
or
whatsoever
might
bear
the
least
suspicion
of
injustice
,
but
also
from
the
very
desire
of
heaping
up
Treasures
and
enriching
themselves
;
so
that
the
Prelates
complain
of
it
as
a
great
disorder
,
and
a
WITH
all
this
indifferency
to
the
things
Tac.
An.
iii.
v
tit
.
cod
.
de
infirm
.
paen
.
coelib
.
v.
Baron
.
an.
57.
n.
44
,
&c.
upon
those
who
continued
unmarried
after
such
a
Term
of
Years
;
and
rewards
to
those
who
in
lawful
Matrimony
encreased
the
number
of
the
People
.
The
Christians
knew
but
two
states
;
that
of
Marriage
,
or
Continence
.
They
preferred
the
latter
,
as
knowing
its
Excellencies
,
and
they
often
found
the
means
Tertul.
ad
uxor
.
c.
vi
.
&
de
Resur
.
car
.
c.
8.
of
Reconciling
them
both
in
one
;
for
there
were
many
Married
Persons
who
yet
lived
in
Continence
.
But
all
Christians
in
general
abstained
from
the
use
of
the
Bed
on
the
Feasts
and
Fasts
of
the
But
how
highly
soever
they
esteemed
Continence
,
they
had
an
esteem
for
Marriage
,
as
being
a
great
Sacrament
:
They
had
honourable
Thoughts
of
it
,
considering
it
as
an
Emblem
of
that
Union
which
is
between
Christ
and
his
Church
,
and
that
Blessing
Pronounced
by
God
upon
Mankind
at
the
first
Creation
;
which
Clem.
Alex.
ii
.
Paedag.
c.
x.
and
honourable
Character
;
as
being
the
Images
of
God
in
a
more
peculiar
manner
,
and
Co-operating
with
him
in
the
Production
of
Men.
'T
is
certain
by
the
Gospel
,
that
St.
Peter
was
a
Married
Man
;
and
Tradition
,
(
as
St.
Clemens
Alexandrinus
relates
it
)
tells
the
same
of
Among
other
Directions
,
for
the
Education
Const.
Ap.
iv
.
c.
x.
of
Children
,
this
is
one
,
That
they
should
(
to
secure
their
Vertue
)
timely
dispose
of
them
in
Marriage
;
and
they
who
had
Charity
enough
to
take
upon
them
the
charge
of
breeding
up
Orphans
,
were
advised
to
Match
them
as
soon
as
Ibid.
c
,
i.
they
came
of
Age
;
and
rather
to
their
own
Children
than
to
Strangers
:
a
Proof
,
how
little
the
Christians
of
those
days
Ignatius
,
they
might
be
made
according
to
God
,
and
not
according
to
Concupiscence
.
When
the
Parties
were
agreed
,
the
Marriage
was
publickly
and
solemnly
performed
in
the
Church
,
and
Clem.
Alex.
iii.
Paedag.
c.
xi
.
Figures
did
the
Christians
make
their
Seals
;
and
among
the
Antients
their
Rings
were
also
their
Seals
or
Signets
.
HITHERTO
have
we
considered
Ecclesia
,
i.
e.
Church
,
signifies
no
more
than
an
Assembly
,
and
was
taken
in
the
Cities
of
Greece
for
a
meeting
of
the
People
,
who
commonly
came
together
in
the
Theatre
,
for
the
dispatch
of
Publick
Affairs
.
We
have
in
the
Acts
of
the
Apostles
an
Example
of
this
profane
And
indeed
all
the
Christians
living
in
the
same
Place
were
well
known
to
each
other
;
as
it
could
not
be
otherwise
,
considering
how
often
they
joined
in
Prayer
,
and
other
exercises
of
Religion
,
upon
which
occasions
they
met
together
almost
every
Day
.
They
all
maintained
a
Friendly
Correspondence
among
themselves
;
often
met
and
conferred
together
,
and
even
in
indifferent
matters
conformed
to
one
another
.
Their
Joys
and
their
Griefs
were
in
common
:
If
any
one
had
received
of
God
any
particular
Blessing
,
they
all
shared
the
satisfaction
.
If
any
one
were
under
Pennance
,
they
all
Interceeded
on
his
behalf
,
and
begged
that
Mercy
might
be
shewn
him
.
They
lived
together
as
kindred
of
the
same
Family
,
calling
one
another
by
the
Name
of
Father
or
Child
,
Brother
or
Sister
,
according
to
the
difference
of
Age
or
Sex
.
This
Unity
was
maintained
by
that
Authority
which
every
Master
of
a
Family
had
over
those
of
his
own
House
;
and
by
the
Submission
that
all
of
them
paid
to
the
Priests
and
their
Bishops
;
a
Duty
so
earnestly
recommended
to
Christians
in
the
Epistles
of
the
holy
Martyr
St.
Ignatius
:
But
above
all
,
the
Bishops
were
most
closely
United
▪
among
themselves
.
They
all
knew
one
another
,
at
least
by
their
Names
and
Characters
,
and
held
a
constant
Epistolary
Correspondence
;
which
was
easy
to
be
done
at
that
time
,
by
reason
of
the
vast
extent
of
the
Roman
Empire
;
Bardesan
.
apud
Euseb
.
vi
.
Praepar
.
c.
8.
which
God
in
his
Providence
seems
to
have
so
ordered
,
as
it
were
on
purpose
for
the
Propagation
of
the
Gospel
.
But
as
the
Church
was
extended
far
wider
than
the
Empire
,
reaching
to
all
the
Nations
round
about
it
;
that
uniformity
of
Faith
and
Manners
,
which
was
found
among
all
the
Christians
was
still
the
more
wonderful
,
considering
the
Diversity
of
Nations
among
whom
they
were
scattered
.
And
herein
appeared
the
Power
of
true
Religion
,
Correcting
in
all
that
embraced
it
,
all
those
Barbarous
and
unreasonable
EVERY
Particular
Church
met
together
Apol.
in
fi
.
on
the
Lord's-Day
,
which
the
Heathens
called
Sunday
,
and
which
the
Christians
honoured
above
all
Days
,
in
the
Memory
of
the
Creation
of
Light
,
and
of
the
Resurrection
of
Jesus
Christ
.
The
place
of
their
Assembly
,
was
generally
some
private
House
,
where
they
chose
for
this
purpose
one
of
the
dining
Rooms
,
which
the
Latins
called
Caenacula
,
and
which
were
the
upper
Chambers
of
the
House
;
such
was
that
upper
Room
v.
Baron
.
an
lvii
.
n.
xcix
.
under
Ground
,
without
the
Cities
;
like
the
Catacombs
still
to
be
seen
at
Rome
.
When
they
had
more
Liberty
,
they
met
in
Publick
Places
,
known
by
all
to
be
the
Idem
.
an
.
ccxxiv
.
n.
iii.
an.
245
n.
302.
Euseb.
viii
Hist.
c.
iii.
Churches
of
Christians
.
We
see
Examples
thereof
in
the
reigns
of
the
Emperors
Alexander
and
Gordianus
.
The
Emperor
Gallienus
causing
a
stop
to
be
put
to
the
Persecutions
,
gave
order
that
the
Christians
should
have
their
Cemiteries
restored
to
them
;
near
which
commonly
stood
their
Churches
;
and
when
Paulus
Samosatenus
was
deposed
,
the
Emperor
Aurelian
commanded
the
Church
,
viz.
the
Martyr
.
Rom.
xx
.
Jun.
Pudens
,
the
happy
Father
of
so
many
blessed
Children
,
St.
Novatus
and
St.
Timotheus
the
Priest
,
and
the
Virgins
St.
Pudentiana
and
St.
Praxeda
.
This
illustrious
Family
had
been
instructed
in
the
Faith
by
the
Apostles
themselves
;
and
their
House
was
turned
into
a
Church
by
the
Priest
St.
Pastor
.
There
were
often
also
new
Buildings
erected
on
purpose
for
this
use
:
A
little
before
the
Dioclesian
Persecution
,
they
had
in
all
Cities
Churches
new
built
from
the
Ground
;
so
mightily
was
the
number
of
the
Faithful
encreased
;
and
the
Persecution
began
by
the
pulling
Hist.
c.
iii.
down
these
Churches
.
In
these
Assemblies
they
said
their
Prayers
before
mentioned
,
at
the
stated
Hours
of
the
Day
and
Night
:
But
the
chief
work
of
their
meeting
together
was
to
offer
the
Sacrifice
,
which
could
not
be
done
without
a
Priest
.
They
called
it
either
by
the
Scripture
names
of
the
Supper
,
the
breaking
of
Bread
,
the
Oblation
;
or
by
the
names
afterward
received
in
the
Church
,
as
the
Synaxis
;
that
is
to
say
,
Assembly
,
Dominioum
.
Collecta
.
Cypr.
Ep.
lxiii
ad
Caecil
.
in
Latin
Collecta
:
the
Eucharist
;
that
is
,
Thanksgiving
;
the
Liturgy
;
that
is
,
the
Publick
Service
.
In
the
time
of
the
Persecutions
,
for
fear
of
meeting
with
disturbance
from
the
Infidels
,
they
sometimes
administred
it
before
Day
.
There
was
but
one
Sacrifice
in
each
Church
;
that
is
,
in
each
Diocess
:
'T
was
the
Bishop
that
Offered
it
;
nor
did
the
Priests
do
it
,
but
in
case
of
the
absence
or
Indisposition
of
the
Bishop
.
But
they
assisted
him
in
performing
the
Service
,
and
all
of
them
Offered
together
with
him
.
The
Order
of
the
Liturgy
hath
been
changed
according
to
the
difference
of
Times
and
Places
:
Some
Indifferent
Ceremonies
have
been
added
to
it
,
and
some
others
retrenched
;
but
the
Essentials
have
remained
always
the
same
.
The
Account
we
find
of
it
in
the
first
Times
,
is
this
;
After
some
Prayers
,
followed
the
reading
St.
Just.
ii
.
Apol.
in
fi
.
of
the
Holy
Scriptures
,
first
out
of
the
Old
Testament
,
and
then
out
of
the
New
.
They
always
concluded
with
a
Lesson
out
of
the
Gospel
,
which
when
Read
the
Bishop
Expounded
,
adding
thereto
some
proper
Exhortation
suited
to
the
occasions
of
his
Flock
.
That
ended
,
they
all
rose
up
,
and
turning
their
Faces
to
the
East
,
with
hands
lift
up
to
Heaven
,
they
Prayed
for
all
sorts
and
Conditions
of
Men
,
for
Christians
and
Infidels
,
great
and
small
;
particularly
for
all
that
were
any
ways
afflicted
or
distressed
in
Mind
,
Body
,
or
Estate
.
A
Deacon
called
upon
them
to
Pray
,
a
Priest
pronounced
the
Words
of
Prayer
,
and
the
People
gave
their
Assent
by
answering
,
Amen
.
Then
de
.
Orat.
of
the
Sacrifice
,
calling
upon
the
People
to
lift
up
their
Hearts
to
God
,
and
with
the
Angels
and
all
the
Heavenly
powers
to
Laud
and
Magnifie
his
glorious
Name
;
next
he
proceeded
to
repeat
the
History
of
the
Institution
,
and
pronoucing
the
Words
of
our
Saviour
,
he
Can.
Apost
.
ix
.
10.
all
that
Ministred
at
the
Altar
.
As
for
those
who
had
not
the
opportunity
of
assisting
at
the
Sacrifice
in
Person
,
the
Eucharist
was
sent
to
them
by
the
Hands
of
Deacons
or
the
Acolythi
.
They
reserved
part
of
it
also
to
be
always
in
readiness
for
the
Viaticum
for
Dying
Persons
,
as
a
provision
for
their
Journy
.
They
permitted
the
Faithful
to
carry
it
Home
;
to
take
it
every
morning
before
they
touched
any
other
Food
,
Const.
Apost
.
ii
.
c.
xxviii
.
to
the
Widows
and
the
Poor
.
There
was
always
set
aside
a
Portion
for
the
Pastor
though
Absent
.
The
Priests
and
Deacons
had
a
double
Portion
.
Every
one
also
of
the
Readers
,
Singers
,
and
Door-Keepers
had
their
share
of
it
.
'T
WAS
in
these
same
Assemblies
that
v.
Methode
des
peres
.
ch.
viii
.
Dogs
,
or
casting
Pearl
before
Swine
.
This
is
the
reason
why
they
called
Sacraments
by
the
name
of
Mysteries
,
that
is
to
say
things
Concealed
,
and
that
they
kept
them
to
themselves
with
a
sacred
secresy
.
They
kept
them
concealed
not
only
from
the
Infidels
,
but
from
the
Catechumens
also
.
They
not
only
declined
to
Celebrate
the
Mysteries
before
them
,
but
would
not
so
much
as
inform
them
what
was
done
at
the
Celebration
,
nor
pronounce
in
their
presence
the
solemn
words
,
nor
Speak
a
syllable
in
their
Hearing
concerning
the
nature
of
the
Sacraments
.
Much
less
did
they
Write
upon
this
Subject
.
And
if
in
their
publick
Discourse
,
or
in
any
Writing
which
might
fall
into
profane
Hands
,
they
were
obliged
to
Speak
of
the
Eucharist
,
or
of
any
other
Mystery
,
they
did
it
in
obscure
and
Aenigmatical
'T
was
not
strange
to
the
Heathens
to
see
Mysteries
in
Religion
:
They
themselves
observed
the
like
in
their
Profane
Ceremonies
.
They
who
were
Initiated
into
the
Mysteries
of
Isis
,
or
Osiris
,
or
Ceres
Eleusinia
,
or
Cybele
,
or
the
Samothracian
Gods
,
or
other
such
like
,
were
bound
under
the
most
dreadful
Maledictions
to
conceal
the
secret
of
the
Mysteries
;
and
he
that
should
have
divulged
them
,
would
have
been
looked
upon
as
a
most
accursed
Wretch
.
Hereof
Apuleius
gives
us
a
Apul.
Asin
.
lib.
xi
.
lively
Instance
;
and
t
is
upon
this
account
that
Herodotus
as
he
is
speaking
of
the
divers
ceremonies
of
the
Religion
of
the
Aegyptians
,
or
other
People
,
often
adds
:
I
know
the
reason
of
these
things
,
but
I
dare
not
tell
it
.
YET
this
secret
of
the
Mysteries
gave
Orig.
in
Cels.
i.
Tertull
.
Apol.
vii
.
Cover
for
the
most
infamous
Practises
;
as
in
the
ceremonies
of
Ceres
and
Cybele
,
and
in
the
Sacrifices
of
Bacchus
,
which
were
forbidden
at
Rome
,
by
a
Decree
of
the
Senate
A.
V.
C.
568.
in
which
were
Perpetrated
Castor
.
ap.
Euseb
.
iv
.
Hist.
c.
vii
.
Bar.
an
.
cxx
.
n.
22.
&c.
Epiph.
Hares
.
xx
.
and
xxvii
.
Iren.
lib.
i.
c.
xxiv
.
supported
by
the
destable
Villanies
committed
in
their
Conventicles
by
the
Gnostick
,
the
Carpocratians
,
and
other
Hereticks
,
which
indeed
were
such
that
one
would
scarce
beleive
the
account
the
Fathers
give
us
of
them
.
Now
all
these
Hereticks
went
under
the
Common
Denomination
of
Christians
,
Besides
,
from
among
the
Catholicks
themselves
,
there
were
always
some
Apostates
who
Revolted
to
Paganism
;
eithere
out
of
levity
of
Mind
,
or
refusing
to
submit
to
Pennance
after
the
Commission
of
some
grievous
Sin
,
or
as
not
being
able
to
bear
Persecution
.
These
Apostates
in
their
own
Defence
,
Invented
Calumnies
against
the
Christians
,
or
at
least
confirmed
and
heightned
those
that
were
already
forged
against
them
:
And
having
been
themselves
Initiated
in
the
Mysteries
of
the
Christians
their
Testimony
passed
for
Undoubted
.
Thus
came
to
be
spread
that
Lye
,
that
the
Christians
in
the
Night
assemblies
,
cut
the
Throat
of
a
young
Child
to
dip
their
Bread
in
his
Blood
,
and
after
that
Roasted
him
,
covered
him
over
with
Flower
and
so
fed
upon
his
Flesh
:
Which
false
Report
plainly
arose
from
the
Mysteries
of
the
Eucharist
Misrepresented
:
To
this
they
Farther
added
,
that
after
having
taken
together
their
common
Repast
,
in
which
they
eat
and
drank
to
Excess
,
they
cast
a
bit
of
Meat
to
a
Dog
who
was
tyed
to
a
Candlestick
,
so
that
the
Dog
leaping
at
the
Bait
threw
down
the
Candle
,
after
which
being
now
in
the
Orig.
Contr.
Cels.
vi
.
p.
293.
were
obliged
to
bestow
a
serious
Answer
upon
them
.
The
Example
of
the
Bacchanals
in
Rome
about
two
Hundred
Years
before
,
in
which
were
Discovered
such
horrid
Villanies
,
had
taught
them
to
believe
in
general
that
there
could
be
nothing
so
Abominable
that
might
not
be
Introduced
under
the
colour
of
Religion
.
The
Christians
were
also
charged
with
being
Enemies
to
all
Mankind
,
and
to
the
Roman
Power
in
particular
.
That
they
rejoiced
at
the
disasters
of
the
Publick
;
Tertul.
Ap.
c.
xxxv
.
Punishments
denounced
in
the
Apocalyps
,
against
Idolatrous
Rome
,
and
the
Vengeance
which
God
would
one
Day
take
on
her
for
the
Blood
of
the
Martyrs
,
which
she
had
spilt
.
That
which
further
encreased
these
Suspicions
against
the
Christians
,
was
their
not
joining
with
their
Neighbours
in
their
Publick
Rejoyings
,
which
consisted
in
Sacrifices
,
Profane
Feasts
,
and
Spectacles
full
of
Idolatry
Const.
Ap.
v.
c.
9.
Clem.
ii
.
Paedag.
Ambros.
Serm.
xvii
.
deCal
.
Jan.
Aug.
in
Ps.
xcviii
.
n.
v.
and
Dissoluteness
.
On
the
contrary
,
they
rather
chose
to
pass
those
Days
in
Penance
and
Mortification
,
in
consideration
of
the
numberless
Sins
and
Provocations
then
committed
against
God
,
and
they
rejoiced
on
those
Days
which
the
Supersttion
of
the
Pagans
had
marked
for
Calamitous
and
unfortunate
.
They
avoided
their
Fairs
because
of
the
profane
Plays
there
Acted
.
If
ever
they
went
to
them
,
it
was
only
just
to
provide
themselves
necessaries
,
or
to
buy
some
Slave
,
in
order
Const.
Ap.
ii
.
c.
xxvi
.
to
convert
him
.
And
indeed
this
one
thing
was
sufficient
to
render
them
odious
to
the
People
,
their
openly
declaring
against
all
the
established
Religions
.
'T
was
to
no
purpose
to
tell
them
that
they
worshiped
the
only
true
God
,
maker
of
Heaven
and
Earth
,
and
that
they
worshiped
him
in
Spirit
,
daily
offering
up
to
him
the
Sacrifices
of
their
Prayers
.
This
was
a
sort
of
Language
these
blind
Idolaters
knew
not
what
to
make
of
.
They
demanded
of
the
Christians
to
tell
them
the
name
of
their
God
;
and
called
them
down-right
Atheists
,
because
they
Worshiped
none
of
the
Gods
that
stood
in
their
Temples
:
had
no
burning
Altars
,
nor
Bloody
Sacrifices
.
The
Sacrificing
Priests
,
the
Augurs
,
the
Aruspices
,
the
Diviners
of
all
sorts
;
in
a
Word
,
all
those
whose
Employment
and
dependance
was
upon
the
Idolatrous
worship
,
spared
not
to
foment
,
and
blow
up
the
Rage
of
the
People
against
them
:
To
that
purpose
they
made
use
of
pretended
Prodigies
,
accusing
the
Christians
as
the
Causes
of
all
the
Publick
Calamities
that
befel
them
;
when
they
were
plagued
with
Famine
,
Pestilence
,
War
,
or
the
like
;
all
was
charged
upon
the
score
of
the
Christians
,
by
means
of
whom
,
said
they
,
the
Wrath
of
Tertul.
Ap.
xl
.
Arnob.
init
.
the
Gods
is
drawn
down
upon
places
where
they
are
suffered
to
live
.
These
violent
Prejudices
against
the
Christians
,
made
them
fly
in
the
Face
of
their
very
Vertues
,
and
turn
them
to
their
reproach
.
The
Love
they
bore
to
one
another
was
scandalously
Interpreted
;
the
common
Appellation
used
Tertul.
Ap.
c.
xxxix
.
Petro.
amongst
themselves
of
Brother
and
Sister
,
were
wrested
to
an
ill
sence
;
as
indeed
the
Heathens
had
abused
those
Names
in
their
infamous
Amours
.
The
large
Alms
they
distributed
were
Censured
to
be
done
with
an
evil
Design
,
to
seduce
the
Poorer
sort
Acta
S
S.
Hippolyti
.
&c.
apud
Baron
.
an.
259.
n.
xiii
.
of
People
,
and
strengthen
their
Faction
;
or
as
a
contrivance
of
the
covetous
Bishops
to
draw
into
their
Churches
vast
heaps
of
Treasure
to
lye
at
their
disposal
.
As
for
Miracles
,
they
said
,
they
were
only
pieces
of
Sorcery
and
Magical
Impostures
:
And
Prud.
hymn
S.
Laurent
.
indeed
the
World
was
then
over
run
with
cheating
Quacks
,
Jugglers
and
Fortune
Tellers
,
who
had
their
several
ways
of
Divination
,
by
which
they
pretended
to
foretell
things
to
come
;
and
by
Vertue
of
their
Spells
and
Charms
,
by
the
Power
of
some
Barbarous
and
unintelligible
Words
,
and
Fantastick
Figures
and
Characters
,
to
be
able
to
cure
Diseases
.
And
whether
it
were
all
done
by
trick
,
or
whether
they
were
really
assisted
by
some
evil
Spirit
;
they
imposed
upon
the
Eye
sight
,
and
did
actually
perform
many
strange
Feats
,
to
the
Amazement
of
the
Beholders
;
so
that
't
was
no
new
thing
to
hear
talk
of
Miracles
;
nay
,
nor
to
see
them
.
They
confounded
the
true
with
the
false
,
and
equally
despised
all
pretenders
to
them
.
And
the
Country
out
of
which
the
Apostles
and
first
Christians
came
,
encreased
this
contempt
of
them
.
For
the
greatest
part
of
these
kind
of
Imposters
came
out
of
the
East
.
The
Persecutions
themselves
were
a
sufficient
Ground
of
hatred
against
the
Christians
;
People
supposed
them
Criminals
,
because
they
were
every
where
treated
as
such
,
and
judged
of
the
greatness
of
their
Crime
by
the
severity
of
their
Punishment
.
Thus
they
were
looked
upon
as
an
accursed
Race
of
Mortals
,
Tertul.
Ap.
c.
l.
Baron
an
.
cxxxviii
an
.
v.
devoted
to
destruction
,
and
marked
out
for
Flames
and
Gibbets
.
And
to
add
contumely
to
Injustice
,
they
branded
them
with
ill
Names
.
And
these
are
those
mighty
things
which
rendered
the
Christians
so
odious
to
the
ignorant
and
unthinking
Multitude
.
Upon
these
wild
and
general
Notions
,
Suetonius
and
Tacitus
,
following
common
Fame
,
found
all
they
say
concerning
the
Christians
.
The
Emperor
Claudius
(
saith
Suetonius
)
Rome
;
who
at
the
Instigation
of
Chrestus
,
were
always
making
disturbances
;
as
if
Jesus
Christ
had
been
then
living
,
and
the
Head
of
a
party
among
the
Jews
.
The
same
Author
reckons
A
Sect
,
saith
he
,
of
a
new
and
dangerous
Superstition
.
Tacitus
speaking
of
Nero's
having
fired
Rome
only
to
divert
himself
with
the
sight
,
saith
that
he
charged
it
upon
those
who
were
commonly
annal.
quos
per
stagitia
invisos
vulgus
Christianos
appellabet
.
called
Christians
,
a
sort
of
People
who
were
generally
hated
for
their
Practices
.
After
which
he
adds
,
They
took
their
Name
from
a
certain
Person
called
Christ
,
who
in
the
reign
of
Tiberius
Caesar
,
was
put
to
Death
by
Pontius
Pilate
.
But
this
Pernicious
Superstition
,
Repressaque
in
praesens
exitiabilis
Superstitio
,
&c.
after
having
suffered
some
little
check
,
brake
forth
a
new
,
and
spread
it self
not
only
throughout
all
Judea
,
where
it
took
Birth
;
but
also
to
Rome
its
self
,
the
place
where
every
thing
that
is
black
and
infamous
seems
to
Center
and
Rendesvouse
:
First
,
there
were
some
seized
who
confessed
,
and
upon
their
discovery
vast
numbers
were
Condemned
,
not
so
much
upon
the
account
of
the
Fire
,
as
being
a
Sacrifice
to
the
common
Odium
.
He
treats
them
afterward
as
a
Mischievous
sort
of
People
,
and
such
as
well
deserved
the
most
Exemplary
Punishments
.
Even
the
Men
of
Learning
and
Ingenuity
among
them
,
that
would
Vouchsafe
to
enter
into
any
examination
of
the
matter
,
were
not
without
their
aversions
against
the
Christians
.
Those
persons
of
Learning
were
either
Greeks
or
Romans
,
who
used
to
dispise
other
Nations
under
the
notion
of
Barbarians
,
and
above
all
People
the
Jews
;
a
Nation
that
had
for
a
long
time
made
but
a
Despicable
Appearance
in
the
World
,
and
stood
particularly
Branded
for
a
People
of
a
ridiculous
Superstition
and
sottish
Credulity
.
This
may
a
Jew
believe
,
not
I
;
saith
Horace
Credat
Judaeus
Apella
,
non
ego
.
Hor.
i.
Sat
v.
speaking
of
a
Prodigy
.
When
therefore
they
were
told
that
there
were
some
Jews
who
adored
as
the
Son
of
God
,
a
Person
that
had
been
publickly
put
to
Death
upon
the
Cross
,
and
that
the
grand
Controversy
between
them
and
the
other
Jews
was
,
whether
this
Person
was
They
further
Objected
,
that
those
of
this
new
Religion
used
neither
arguments
nor
Eloquence
to
convince
Mens
Understanding
,
but
barely
bad
them
Believe
what
was
told
them
without
disputing
it
,
pretending
Miracles
for
all
they
said
.
That
the
Greatest
part
of
them
were
poor
ignorant
Souls
,
that
never
looked
into
any
Books
,
but
the
Writings
of
the
Jews
.
That
they
set
up
for
Teachers
and
Instructers
,
but
't
was
only
of
People
Simple
and
Ignorant
V.
Baron
.
an
.
cl
xxix
.
n.
17.
and
28.
to
them
a
meer
mess
of
Infatuations
,
vented
by
a
parcel
of
Ignorant
Crack-Brain'd
Fools
.
For
what
reason
,
said
they
,
can
you
Euseb.
Praepar
.
i.
cap.
ii
.
give
us
why
we
should
quit
the
established
Religions
,
Pleading
so
long
a
Prescription
of
Time
,
recommended
with
such
a
pomp
of
Ceremonies
,
confirmed
by
the
Authority
of
so
many
Kings
and
Legislators
,
and
received
by
the
Consent
of
all
People
,
both
Greeks
and
Barbarians
;
and
that
to
embrace
a
Novel
Invention
of
we
know
not
who
,
and
run
our selves
a
ground
upon
the
Jewish
Fables
:
Or
if
you
have
a
mind
to
turn
Jews
,
why
are
you
not
Jews
thorow
out
?
But
your
Extravagancy
is
unaccountable
in
Worshiping
the
God
of
the
Jews
whether
they
will
or
no
,
and
in
Worshipping
him
in
such
a
manner
as
the
Jews
themselves
Condemn
as
much
as
we
,
and
in
pretending
to
their
Law
with
which
you
have
nothing
to
do
.
'T
is
true
the
Morals
of
Christians
were
very
Exact
,
and
their
Practises
answered
their
Principles
.
But
all
the
World
was
then
full
of
Philosophers
,
who
pretended
no
less
than
the
Christians
both
to
the
teaching
of
Vertue
,
and
to
the
Practising
of
it
.
There
were
among
them
also
many
who
in
the
first
Ages
of
the
Church
,
(
perhaps
in
Imitation
of
the
Christians
)
ran
about
the
World
from
Place
to
Place
pretending
to
make
it
their
business
to
reform
Mankind
,
and
thereupon
submitting
themselves
to
many
Hardships
,
and
undergoing
a
kind
of
Persecution
by
the
ill
Treatment
they
sometimes
met
with
,
as
Apollonius
Tyanaeus
Musonius
,
V.
Baron
an.
l
xxv
.
n.
6.
Damis
,
Epictetus
,
and
some
others
.
The
Philosophers
had
for
many
Ages
before
been
in
great
Reputation
.
'T
was
taken
Pythagoras
,
Socrates
,
Plato
,
or
Zeno.
They
concluded
that
if
these
new
Pretenders
had
any
thing
that
was
good
in
them
,
't
was
but
somewhat
which
they
had
borrowed
from
those
Old
Sages
.
Besides
,
the
Philosophers
were
a
more
Agreeable
sort
of
Professors
,
and
their
Principles
better
Accommodated
to
the
inclinations
of
Mankind
,
than
those
of
the
Christians
.
The
greatest
part
of
them
did
not
condemn
Pleasure
,
nay
some
of
them
made
Pleasure
the
Sovereign
good
.
They
left
every
one
to
enjoy
his
own
Opinion
,
and
take
his
own
way
of
Living
.
If
they
could
not
perswade
Men
,
their
method
was
to
rally
and
dispise
them
;
and
that
was
all
the
trouble
they
gave
them
.
But
above
all
they
took
care
not
to
pick
Quarrels
with
the
established
Religions
.
Some
believed
them
,
and
gave
Mystical
Explications
of
the
most
Ridiculous
Fables
.
Others
troubled
their
Heads
no
farther
about
matters
of
Religion
,
then
to
Acknowledge
some
first
being
,
the
Author
of
Nature
,
leaving
the
publick
Superstitions
to
those
whom
they
believed
incapable
of
higher
attainments
.
Even
the
Epicureans
,
who
of
all
others
discovered
themselves
the
most
Openly
against
the
popular
opinions
concerning
the
Gods
,
Their
Belief
of
a
Plurality
of
Gods
went
so
far
that
they
imagined
every
Nation
,
every
City
,
every
Family
had
Gods
of
its
own
,
who
took
a
more
peculiar
care
of
them
,
and
whom
therefore
they
were
to
Worship
after
a
more
peculiar
Manner
.
So
that
they
counted
all
Religions
good
in
such
Places
where
they
had
been
of
a
long
time
Received
.
But
the
Superstitious
Women
among
them
,
and
other
Weak
and
Ignorant
People
were
always
hunting
after
new
Religions
,
imagining
that
the
more
Gods
and
Goddesses
they
worshipped
,
and
the
greater
number
and
varietie
of
Ceremonies
they
observed
,
the
more
Devout
and
Religious
they
were
.
The
Wise
Men
among
The
Contempt
the
Christians
had
of
Death
,
was
not
by
the
Heathens
looked
upon
as
any
great
matter
.
They
saw
every
Day
their
voluntier
Gladiators
,
who
for
some
inconsiderable
Reward
,
or
perhaps
for
just
nothing
at
all
but
to
shew
their
own
Bravery
,
fearlessly
exposed
themselves
to
the
Swords
of
their
Antagonists
,
and
ventured
having
their
Throats
Cut
in
the
open
Amphitheatre
.
They
had
Dayly
examples
before
them
of
Persons
(
and
those
of
the
best
sort
)
who
upon
any
little
Disgust
would
fairly
Dispatch
themselves
out
of
the
World
.
Some
of
Vel
jactatione
ut
quidam
Philosophi
.
l.
vi
.
§.
vii
.
F.
de
injusto
rump
.
&
ire
.
their
Philosophers
(
as
the
Lawyers
report
of
them
)
did
the
like
purely
out
of
Vanity
,
of
which
Lucian's
Peregrinus
is
a
famous
Instance
.
And
therefore
seeing
the
Christians
Professing
a
Renunciation
of
the
Enjoyments
of
this
Life
,
and
placing
all
their
happiness
in
that
to
come
;
they
rather
wondered
that
they
did
not
kill
themselves
.
They
tell
us
,
Saith
St.
Justin
,
Go
then
kill
your selves
without
any
more
ado
,
get
you
gone
to
your
God
,
and
let
us
hear
no
more
of
you
.
And
Antoninus
,
Pro-Consul
of
Asia
,
seeing
the
Christians
Crowding
the
Court
,
and
offering
themselves
to
Martyrdom
,
cryed
out
to
them
,
Ah!
Wretched
Creatures
as
you
are
;
if
you
are
so
fond
of
dying
,
can
you
not
find
Ropes
to
hang
your selves
,
or
Praecipices
from
whence
you
may
break
your
Necks
.
Thus
all
the
World
were
set
against
the
Christians
;
the
People
and
the
Magistrates
,
the
Ignorant
and
the
Wise
.
By
the
one
they
were
abhorred
as
Impostors
and
abominable
Impious
Wretches
;
by
the
other
they
were
dispised
as
a
company
of
Man
haters
,
Visionary
,
Foolish
and
Melancholick
People
.
Intoxicated
with
an
unaccountable
Frenzy
of
throwing
away
their
Lives
for
nothing
:
So
Odious
and
Despicable
were
they
in
the
sight
of
the
World
,
that
scarce
any
one
would
vouchsafe
somuch
as
to
change
a
Word
with
them
;
such
was
the
Prejudice
all
Men
had
conceived
against
the
Christians
,
that
the
very
Name
of
Christians
was
sufficient
for
their
Condemnation
,
and
destroyed
BonusV●
C.
Seius
tantum
qùod
Christianus
.
Tertul.
Ap.
c.
iii.
whatsoever
else
of
good
was
found
to
be
in
them
.
Such
a
one
(
was
their
common
saying
)
is
an
Honest
Man
,
were
it
not
for
the
misfortune
of
his
being
a
Christian
.
THAT
the
Christians
being
so
universally
The
Romans
tried
all
Causes
in
open
Court
;
all
their
Processes
as
well
Criminal
as
Civil
,
the
Charge
as
well
as
the
Sentence
was
given
in
some
publick
place
,
where
under
a
covered
Gallery
the
Magistrate
l.
c.
xl
.
seated
himself
in
his
Tribunal
,
raised
on
high
above
the
rest
of
the
People
,
and
surrounded
with
the
Officers
of
the
Court
;
the
Lictors
with
Axes
and
Bundles
of
Rods
in
their
Hands
attending
him
,
and
the
Soldiers
standing
by
,
always
in
a
readiness
to
execute
his
Orders
:
For
the
Roman
Magistrates
had
in
their
own
Hands
the
Power
of
the
Sword
,
as
well
as
the
Administration
of
Justice
.
The
Penalties
for
every
Crime
where
fixed
by
F●de
Paen.
l.
9
§.
11.
l.
x.
l.
xxviii
.
&c.
ibid.
the
Laws
;
but
so
as
to
vary
according
to
the
Quality
of
the
Offenders
;
and
always
more
rigorous
against
Slaves
than
against
Freemen
;
against
Foreigners
than
against
the
Roman
Citizens
:
Therefore
St
Paul
was
Beheaded
,
as
being
a
Denizen
of
Rome
,
and
St.
Peter
Crucified
as
a
Jew
.
The
Cross
was
the
most
infamous
of
all
their
Punishments
;
and
they
that
suffered
that
Death
,
were
generally
first
beaten
with
Rods
,
and
had
their
sides
burned
with
red
hot
Irons
,
or
flaming
Torches
,
before
they
were
nailed
to
the
Cross
;
their
putting
to
the
Rack
was
done
in
Publick
,
and
the
manner
of
it
was
extreamly
Cruel
;
but
it
was
seldom
exercised
Cic.
ver.
ult.
n.
lxiii
.
upon
any
save
Slaves
or
Persons
of
the
lowest
consideration
.
The
Martyrology
Martyrol
.
Rom.
xii
.
Janu.
observes
it
as
a
thing
Extraordinary
,
that
St.
Marinus
being
one
of
the
Senatc●ian
Order
,
was
put
upon
the
Eouleus
and
Tormented
with
the
Vngulae
Ferreae
,
or
Iron
Pincers
,
with
which
they
pinched
or
burnt
the
sides
of
Malefactors
upon
the
Rack
.
And
yet
't
was
after
this
way
of
Proceeding
that
most
of
the
Martyrs
were
Tormented
.
The
Roman
Laws
as
well
as
ours
of
France
,
permitted
none
to
be
put
to
the
Rack
,
save
only
for
Examination
sake
.
But
they
used
the
same
means
to
make
Christians
deny
their
pretended
Crimes
,
as
they
did
to
make
others
confess
their
real
ones
.
The
same
manner
of
trying
Criminals
by
putting
them
to
the
Rack
,
of
stretching
out
their
Limbs
with
Pullies
,
whipping
them
,
tearing
and
Searing
their
Flesh
;
continued
in
use
under
Christian
Emperors
;
as
appears
by
the
Examples
of
St.
Eutropius
and
St.
Tigrius
,
who
were
thus
Tortured
,
under
other
Hist.
c.
xxiv
.
pretences
,
but
really
out
of
spight
to
St.
Chrysostom
.
It
was
an
ordinary
thing
to
condemn
F.
de
paen
.
the
meaner
and
more
infamous
sort
of
People
to
the
Mines
,
as
now
to
the
Gallies
;
or
to
expose
them
to
be
torn
to
peices
by
wild
Beasts
in
the
Amphitheatre
,
for
the
diversion
of
the
People
.
'T
is
not
unlikely
but
that
there
were
several
other
kinds
of
Punishments
used
in
the
Provinces
;
nor
can
it
be
denied
,
but
that
the
Magistrates
invented
several
new
ones
against
the
Christians
;
especially
in
the
latter
Persecutions
,
when
their
vexation
to
see
the
number
of
Christians
still
multiplying
upon
them
doubled
their
Fury
;
and
when
the
Devil
Suggested
to
them
the
means
of
destroying
rather
their
Souls
than
Martyr
.
Rom.
xxviii
.
Jul.
their
Bodies
.
I
believe
the
being
Condemned
to
Prostitution
is
a
kind
of
Punishment
never
thought
of
in
the
World
,
but
against
the
Christian
Virgins
.
The
extraordinary
Admiration
which
they
saw
the
Christians
had
for
Chastity
,
put
them
upon
that
lewd
of
Persecution
.
And
of
the
like
nature
was
that
which
St.
Jerome
The
Persecution
generally
opened
with
some
Edict
,
forbidding
the
Assemblies
of
the
Christians
,
and
condeming
to
certain
Penalties
all
those
who
refused
to
Sacrifice
to
the
Gods
.
The
Bishops
presently
gave
Cypr.
Ep.
xv
,
&c.
notice
thereof
,
Exhorting
each
other
both
to
redouble
their
Prayers
to
God
,
and
to
Encourage
their
People
.
Many
of
the
Christians
hereupon
took
the
advice
given
by
Jesus
Chrst
to
his
Disciples
,
and
fled
Acta
.
S.
Pion.
Bar.
an.
254.
n.
x.
Can.
xii
.
Petri
Alex.
to
.
i.
Concil.
the
better
to
keep
themselves
unknown
,
changed
their
Names
;
others
were
content
to
purchase
their
quiet
,
and
to
give
Money
to
save
themselves
from
being
Persecuted
:
And
thus
by
suffering
in
their
Estates
,
they
shewed
how
much
less
they
valued
their
Temporal
concerns
than
their
Spiritual
.
But
if
any
one
gave
Mony
to
procure
Cypr.
Ep.
lii
.
ad
Anconian
.
Libellatici
.
false
Certificates
,
that
he
had
obeyed
the
Emperors
Edicts
,
he
was
counted
in
the
number
of
Apostates
;
this
being
a
tacit
owning
of
himself
an
Idolater
.
The
Rules
of
the
Church
forbad
a
Man
voluntarily
to
expose
himself
to
Martyrdom
,
or
the
doing
any
thing
which
might
provoke
the
Heathens
,
and
occasion
Persecution
;
as
the
overthrowing
their
Idols
,
Firing
their
Temples
,
speaking
Contemptuously
Orig.
Cels
.
viii
.
of
their
Gods
,
or
publickly
opposing
their
Superstitions
:
Not
but
that
there
are
Examples
of
holy
Mattyrs
that
have
done
such
like
things
,
and
of
many
others
who
declared
themselves
,
and
owned
their
Religion
:
But
those
extraordinary
Persons
we
must
suppose
to
have
been
acted
by
a
special
impulse
;
so
that
their
singular
Examples
are
not
to
be
drawn
into
Precedent
.
The
general
Const.
Ap.
v.
c.
v.
Rule
was
not
to
tempt
God
,
but
to
wait
with
Patience
till
one
was
Discovered
,
and
called
upon
by
Authority
to
give
an
account
of
his
Faith
.
In
this
matter
there
were
two
opposite
Haeresies
to
be
avoided
,
the
Gnosticks
on
the
one
hand
,
and
the
Marcionites
on
the
other
;
the
Gnosticks
and
Valentinians
decried
the
suffering
of
Martyrdom
as
a
needless
thing
,
alleadging
Baron
.
an
.
cxlv
.
n.
iii.
&c.
x.
an
.
ccv
.
n.
xii
.
&c.
that
Christ
had
died
to
save
us
from
Death
;
not
distinguishing
what
kind
of
Death
it
was
that
Christ
died
to
save
us
from
.
They
pretended
also
,
that
flinging
away
our
Lives
,
was
to
affront
God
;
who
since
he
refused
the
Blood
of
Bulls
and
Goats
,
it
was
not
likely
that
he
should
delight
in
the
Blood
of
Men.
The
Marcionites
on
the
other
hand
causelesly
Bar.
an
.
cxlvi
n.
xii
.
ran
themselves
upon
Martyrdom
,
out
of
their
hatred
of
the
Flesh
,
and
of
the
maker
of
it
,
who
they
said
was
the
evil
Principle
:
So
that
the
Church
found
it
necessary
to
make
inquiry
into
the
Principles
of
those
that
had
suffered
Death
for
the
Faith
,
to
know
upon
what
Grounds
they
proceeded
,
and
whether
they
deserved
to
be
Honoured
as
Martyrs
;
and
Bar.
an
.
cccii
.
n.
c.
xxvi
.
this
seems
to
have
given
the
Original
to
Canonisations
.
When
the
Christians
were
Apprehended
,
they
were
caried
before
the
the
Magistrate
,
and
by
him
Interrogated
in
open
Court
.
If
they
denied
themselves
to
be
Christians
,
they
were
generally
dismissed
upon
their
own
bare
Word
:
For
they
knew
that
those
who
were
true
Christians
would
never
deny
their
Faith
,
or
that
if
they
did
once
deny
themselves
to
be
Christians
,
they
would
effectually
cease
to
be
so
.
Yet
sometimes
for
greater
Assurance
they
made
them
do
upon
the
spot
some
act
of
Idolatry
,
or
utter
some
Contumelious
Word
against
Jesus
Christ
.
If
they
confessed
themselves
to
be
Christians
,
then
they
endeavoured
to
beat
them
off
from
their
Constancy
,
first
by
Perswasions
or
Promises
,
then
by
threatnings
,
or
if
neither
of
those
prevailed
,
at
last
by
Torments
.
They
tried
also
to
surprize
them
into
the
involuntary
Commission
of
some
Impiety
;
and
then
to
make
them
believe
that
they
had
already
Renounced
their
Religion
;
and
that
't
was
now
too
late
to
Recant
.
As
they
were
brought
upon
their
Trials
in
the
Court
,
there
were
always
standing
near
them
some
Idol
and
Altar
:
There
the
Heathens
offered
Victims
in
their
Presence
,
and
tried
to
make
them
eat
some
part
of
the
Sacrifice
;
wrenching
open
their
Mouths
,
and
forcing
down
their
Throats
some
bit
of
Flesh
or
at
v
Can.
xiv
.
Petr.
Alex.
to
i
-
Conc.
p.
967.
Acta
.
SS.
Tharaci
Probi
&
Andron
.
an
.
290.
Mat.
xv
.
ii
.
18.
least
some
drops
of
Wine
offered
to
the
false
Gods
:
And
though
the
Christians
well
knew
that
not
that
which
goeth
into
the
Mouth
defileth
a
Man
,
but
that
which
proceedeth
out
of
the
Heart
;
yet
for
fear
of
giving
the
least
occasion
of
Offence
to
those
that
were
weak
in
the
Faith
they
resisted
with
all
their
Might
.
Some
having
live
Coals
and
Incence
clapped
into
St.
Cyrilla
Martyr
.
v.
Jul.
their
Hands
together
,
held
them
burning
there
for
a
long
time
,
least
in
throwing
away
the
Coals
they
should
at
the
same
time
seem
to
offer
the
Incence
.
The
most
usual
Tortures
they
were
put
to
was
,
to
stretch
them
out
at
Length
During
all
the
time
of
their
Torments
they
were
still
putting
Questions
to
them
,
and
every
thing
that
was
Spoken
either
by
the
Judge
or
by
the
party
Suffering
,
was
taken
down
in
writing
Word
for
Word
,
by
the
publick
Notaires
:
So
that
upon
every
Tryal
there
was
left
upon
Record
a
verbal
Process
far
more
exact
than
any
of
those
made
now
a
Days
,
by
the
Officers
of
our
Courts
of
Justice
.
For
as
the
Ancients
had
the
Art
of
Writing
by
Abreviatures
,
or
a
sort
of
short
Notes
where
every
single
Character
stood
for
a
word
,
they
wrote
as
fast
as
they
Spake
.
and
took
down
precisely
the
very
self
same
Words
that
were
Utter'd
,
making
every
one
Speak
directly
and
in
his
own
Person
,
whereas
in
our
verbal
Processes
all
the
Discourse
runs
in
the
Third-person
,
and
the
whole
is
put
into
order
,
and
worded
by
the
Register
.
These
verbal
Processes
were
what
they
called
Acts.
The
Christians
were
very
careful
to
get
Copies
of
these
Processes
against
their
Brethren
:
And
out
of
those
Acts
,
as
well
as
from
what
they
themselves
,
who
were
present
farther
observed
,
were
the
Passions
of
the
Martyrs
reduce
into
Writing
,
and
thus
Authentically
engrossed
and
preserved
in
the
Churches
.
At
Rome
St.
Clement
set
up
Eusebius
Cesariensis
had
made
a
great
Collection
of
them
,
yet
that
is
lost
too
.
So
that
we
have
but
few
of
them
now
remaining
.
Yet
the
Names
of
the
most
eminent
Martyrs
are
preserved
in
the
Menologies
and
Martyrologies
,
which
set
down
for
every
Day
the
Martyrs
,
of
the
Day
and
the
Place
,
where
their
Feasts
are
Colebrated
;
to
which
were
afterwards
added
the
other
Saints
.
During
these
Interrogatories
,
they
were
Pressed
to
Discover
their
Complices
,
that
is
the
other
Christians
,
and
Particularly
the
Bishops
and
Priests
who
Instructed
them
in
their
Religion
,
and
the
Deacons
who
assisted
them
;
as
also
to
Deliver
up
the
Holy
Scriptures
.
T
was
in
the
Diocletian
Persecution
,
that
the
Heathens
were
more
particularly
bent
upon
destroying
the
Books
of
the
Christians
,
looking
upon
that
as
the
most
Effectual
means
of
destroying
their
Religion
it self
.
They
sought
after
them
with
the
utmost
Diligence
,
and
burned
all
they
could
Seize
.
AFTER
this
cruel
Examination
they
Jesus
Christ
were
thrown
into
the
Darkest
and
most
Infectious
Dungeons
,
their
Hands
and
Feet
loaded
with
Irons
,
heavy
clogs
of
Wood
hanging
upon
their
Necks
,
or
Fetters
with
cross
Bolts
,
contrived
so
as
either
to
keep
them
standing
,
or
their
legs
distended
if
they
lay
.
Sometimes
they
strewed
the
Dungeon
with
little
pieces
of
Pot-sherds
or
broken
Glass
;
and
there
In
the
mean
time
the
Church
took
a
Const.
Ap.
v.
c.
ii
.
Cyp.
Ep.
xi
.
Martyr
.
xxiii
.
Dec.
particular
care
of
these
Holy
Prisoners
.
The
Deacons
often
visited
them
,
to
do
them
all
the
Service
they
could
,
to
go
on
de
Diacono
S.
Anthimii
.
their
Errands
,
and
to
supply
them
with
Necessaries
.
Their
Brethren
also
frequently
waited
upon
them
,
to
support
and
encourage
them
to
Suffer
:
They
Congratulated
their
Torments
,
and
wished
to
have
a
share
in
them
;
they
kissed
their
Martyr
.
iii.
Jun.
de
S.
Zena
.
Tertul.
ii
.
ad
uxor
.
c.
iv
.
Tertul.
de
jejun
.
c.
xii
.
Martyr
.
xi
.
Dec.
de
S.
Thrason
.
Chains
,
looked
after
their
Wounded
and
supplied
them
with
all
Conveniencies
,
as
Beds
,
Cloaths
,
Diet
,
and
other
refreshments
;
insomuch
,
that
Tertullian
complained
that
they
fared
but
too
well
in
the
Prisons
;
the
Faithful
spared
no
costs
upon
these
Occasions
.
If
they
were
denied
entrance
,
they
freely
gave
large
Bribes
to
the
Keepers
and
Soldiers
to
gain
Access
;
nor
would
they
be
repulsed
by
their
rudeness
.
They
submitted
to
Blows
and
Contumelies
,
put
up
all
Affronts
and
Injuries
,
patiently
waited
at
the
Prison
Doors
whole
Nights
together
,
in
hopes
of
gaining
the
favourable
Minute
of
satisfying
their
Charity
.
Whenever
they
could
gain
admittance
,
they
looked
upon
the
Prison
as
v
Cypr.
Ep.
v.
and
vi
.
a
Church
,
Consecrated
by
the
presence
of
the
Saints
;
there
they
made
their
Prayers
,
and
thither
the
Priests
resorted
to
Celebrate
the
Sacrifice
,
and
afford
the
Confessors
the
blessed
Consolation
of
not
going
out
of
the
World
without
the
Protection
of
the
Body
and
Blood
of
Jesus
Christ
.
But
if
it
were
a
Bishop
or
Priest
that
was
in
Prison
,
the
Faithful
there
Assembled
themselves
together
,
that
they
might
not
lose
the
Opportunity
of
receiving
the
Eucharist
,
and
carrying
it
home
with
them
to
their
Houses
;
and
in
such
Cases
as
these
,
they
made
use
of
any
means
they
could
.
Sometimes
the
Priests
for
want
of
Altars
,
made
the
Consecration
upon
the
hands
of
the
Deacons
;
and
that
Illustrious
Martyr
St.
Lucian
of
Antioch
,
being
so
staked
down
that
he
could
not
stir
,
Cypr.
de
Laps
.
&
ep.
x.
xi
.
xii
,
&c.
against
the
indiscreet
Recommendations
of
some
of
the
Confessors
.
WHITHERSOEVER
the
Persecutors
Ap.
Euseb.
4.
Hist.
15.
Martyrol
.
xviii
.
Januar
.
Age
,
which
he
sung
with
a
Joyful
Heart
just
as
he
was
entring
into
the
Flames
,
and
left
a
Copy
of
it
to
his
Disciples
.
Many
times
also
the
standers
by
encouraged
Euseb.
vi
.
Hist.
3.
the
Martyrs
.
Origen
often
hazarded
his
Life
upon
such
Occasions
;
and
there
are
many
Examples
of
those
who
suffered
Martyrdom
themselves
,
for
having
exhorted
others
to
it
,
as
those
mentioned
Ap.
Euseb.
iv
.
Hist.
34.
in
the
Epistle
of
St.
Dionysius
of
Alexandria
,
and
in
the
famous
Epistle
of
Ap.
Eus.
v.
Hist.
i.
the
Church
of
Vienna
.
The
Faithful
undauntedly
stood
by
their
Martyrs
while
they
were
under
their
Torments
,
to
receive
in
Spunges
or
pieces
of
Linnen
,
the
Blood
that
streamed
from
Martyrrol
.
Rom.
iii.
Fib
.
idem
.
iii.
Jun.
de
S.
Paula
.
their
Wounds
,
and
to
preserve
it
in
Vials
and
put
it
in
the
Sepulchres
with
their
Bodies
.
Seven
Women
were
put
to
Death
for
having
thus
gathered
up
the
drops
of
the
Blood
of
St.
Blaesus
.
And
when
St.
Pont.
Diac.
Cyprian
was
Beheaded
,
the
Faithful
spread
pieces
of
Linnen
Cloth
all
about
V
Acta
.
SS.
Thara
.
&c.
an.
290.
&
St.
Bonif.
an.
505.
Martyr
.
Rom.
xxi
.
Aug.
de
S.
Paterno
.
him
,
to
receive
his
Blood
:
They
were
no
less
careful
to
carry
off
the
Bodies
of
the
Martyrs
,
or
gather
up
the
remainders
of
them
;
for
there
was
often
nothing
left
of
them
but
Bones
or
Ashes
;
as
when
they
were
burnt
to
Death
or
devoured
by
wild
Beasts
:
And
thence
came
the
name
of
Reliques
.
They
spared
no
expences
to
redeem
them
out
of
the
Hands
of
the
Executioner
,
and
give
them
an
honourable
Interment
:
And
this
very
thing
cost
many
of
them
their
own
Lives
.
There
are
many
Examples
of
those
who
Martyr
.
Rom.
xvii
.
Feb.
de
S.
Juliano
vii
Dec.
de
.
S.
Agathone
.
v.
Mart.
de
S.
Nicandro
.
xxi
.
Aug.
de
S.
Paterno
.
iii.
Mart.
de
S.
A●●erio
.
xvii
.
Dec.
xxvi
.
Aug.
de
S.
Irenaeo
&
Abundio
.
suffered
Martyrdom
themselves
,
for
having
kissed
the
dead
Bodies
of
the
Martyrs
,
or
for
having
hindered
others
from
insulting
them
after
their
Death
,
or
for
having
searched
for
their
Corps
,
to
give
them
Christian
Burial
.
Some
have
been
thrown
into
the
Common
Shoars
for
having
drawn
out
of
them
the
Bodies
of
the
Saints
.
St.
Asterius
the
Senator
,
gained
to
himself
the
Crown
of
Martyrdom
,
by
his
having
been
seen
to
carry
on
his
Shoulders
the
Dead
Body
of
a
Martyr
.
The
Disciples
of
St.
Ignatius
carried
his
Reliques
as
far
as
from
Rome
to
Antioch
.
This
care
which
the
Christians
shewed
Roma
.
Subterran
.
l.
i.
c.
ii
.
iii.
Epist.
Eccles
vien
.
apud
.
Eus.
v.
c.
i.
to
preserve
the
Reliques
of
the
Saints
,
made
their
Persecutors
on
the
other
side
as
careful
to
mangle
and
tear
asunder
the
Bodies
of
the
Martyrs
after
their
Death
,
and
scatter
abroad
every
part
,
and
particle
of
them
:
And
thus
they
thought
they
should
lessen
their
Hopes
of
a
future
Resurrection
.
You
do
but
abuse
your selves
,
(
said
they
)
with
false
hopes
,
in
imagining
that
your
Bodies
shall
be
preserved
to
that
Day
;
you
expect
to
receive
them
again
;
you
think
to
have
them
embalmed
and
wrapt
up
in
the
rich
dresses
those
Women
infatuated
with
your
idle
Fancies
,
designed
to
bestow
upon
them
;
but
leave
that
care
to
us
,
we
'll
see
your
Bodies
fairly
disposed
of
.
They
cast
them
to
be
devoured
by
wild
Beasts
:
they
threw
their
Corps
among
those
of
the
Gladiators
,
Acta
S.
Tharaci
.
&c.
Prudent
.
de
S.
Vinc.
or
other
Malefactors
;
they
tied
great
Stones
to
their
Bodies
,
and
so
cast
them
into
deep
Rivers
;
they
burnt
them
and
scattered
their
Ashes
in
the
Air.
But
for
all
these
Precautions
,
the
greatest
part
of
their
Reliques
were
preserved
,
either
by
the
extraordinary
Zeal
of
the
Faithful
,
or
by
the
Miracles
which
God
himself
often
wrought
upon
these
Occasions
.
As
soon
as
they
had
laid
the
Bones
of
the
Martyrs
in
their
Tombs
,
they
paid
great
Honours
to
the
Tombs
themselves
,
Ap.
Bar.
in
Martyr
.
ix
.
Aug.
where
they
lay
.
After
they
had
put
S.
Laurence
in
the
Grave
,
(
saith
the
Acts
)
They
Martyr
.
xvii
.
Janu
:
de
S.
S.
Diodoro
&c.
xii
.
Aug.
de
S.
Hilaria
.
xiv
.
Febr.
de
S.
S.
Proculo
&c.
xxiii
.
Janu.
de
S.
Emerent
.
Tertull.
de
Coronâ
.
c.
iii.
Cypr.
Ep.
xxxiv
.
Fasted
and
watched
there
three
Nights
together
,
with
a
vast
concourse
of
Christians
.
The
Priest
St.
Justin
offered
the
Sacrifice
,
and
they
all
Communicated
.
Many
Saints
have
suffered
Martyrdom
for
being
taken
Watching
or
Praying
at
the
Sepulchres
of
the
Martyrs
,
or
Celebrating
their
Feasts
;
which
was
Annually
done
,
as
appaers
by
the
Testimonies
of
Tertullian
and
Cyprian
.
THEY
whose
Lives
they
spared
were
either
Banished
at
large
or
else
obliged
to
V.
Serm.
Cypr.
ad
Martyr
.
Works
,
especially
in
the
Mines
.
They
were
made
Slave
to
the
states
,
and
therefore
generally
had
a
mark
Branded
on
Const.
Apost.
v.
c.
i.
3.
Their
Fellow
Christians
took
great
care
to
Relieve
them
,
and
as
much
as
was
possible
to
make
the
hardships
put
upon
them
more
Tolerable
.
All
those
that
Dyed
in
this
condition
,
for
the
Faith
,
were
Martyr
.
xi
Dec.
de
S.
Thrasone
.
counted
in
the
number
of
Martyrs
:
And
they
who
ever
returned
out
of
their
Exile
or
Slavery
,
were
placed
in
the
Rank
of
Confessors
:
For
this
was
a
Name
given
in
Common
to
all
those
who
had
undergon
any
Suffering
for
the
Faith
,
and
generally
to
all
those
who
had
made
a
publick
Confession
of
their
Faith
before
the
Judges
.
They
had
great
Honours
paid
them
all
the
rest
of
their
Lives
,
and
were
often
Advanced
to
Holy
Orders
for
their
Constancy
.
BUT
as
for
such
who
had
been
Overcome
Const.
Apost.
v.
c.
ii
.
from
entring
the
Church
,
or
holding
any
correspondence
with
the
Faithful
.
No
Man
would
Eat
with
them
or
so
much
as
speak
to
them
;
every
one
shunned
them
,
as
one
would
do
Persons
infected
with
the
Plague
.
And
so
St.
Paul
commands
As
for
those
that
did
,
they
were
received
with
a
great
Compassion
,
but
tempered
with
Discretion
.
They
were
made
to
understand
that
this
was
a
favour
not
over
hastily
to
be
granted
,
and
therefore
they
commonly
took
some
time
to
try
whether
their
Return
was
hearty
and
sincere
.
Pennance
was
Imposed
publickly
in
the
Church
;
where
the
Offender
Clothed
in
Sackcloth
,
and
covered
with
Ashes
,
threw
himself
down
in
the
midst
of
the
Congregation
;
embraced
the
Knees
Tertull.
de
Poenitent
.
c.
xi
.
&
de
Pudic.
c.
xiii
.
of
the
Faithful
,
and
kissed
their
Feet
,
to
move
their
Compassion
and
obtain
their
Prayers
;
to
which
the
Bishop
also
Exhorted
them
in
a
discourse
particularly
made
upon
that
occasion
.
The
Penitent
was
still
kept
upon
Tryal
,
and
enjoyned
many
Laborious
Exercises
.
They
obliged
him
to
Fast
either
constantly
,
or
at
least
very
often
,
and
live
only
on
Bread
and
Water
or
some
such
hard
Fare
;
proportioning
his
Abstinence
according
to
the
strength
of
his
Nature
,
the
grievousness
of
his
Sin
,
and
the
fervour
of
his
Repentance
.
They
caused
him
to
continue
in
Prayer
for
a
long
time
together
,
either
kneeling
upon
his
Knees
,
or
lying
flat
upon
the
Ground
:
To
watch
,
to
lye
upon
the
bare
Ground
,
to
give
Alms
according
to
his
Abillity
.
During
the
time
of
his
Pennance
,
he
was
to
abstaine
not
only
from
all
Recreations
,
but
also
from
ordinary
Conversation
to
keep
no
Company
,
meddle
with
no
Business
,
nor
have
any
communication
somuch
as
with
the
Faithful
themselves
,
except
in
Cases
of
great
Necessity
.
He
went
to
the
Church
,
but
t
was
only
to
hear
the
Sermon
and
Prayers
,
and
was
not
admitted
to
the
Sacrament
.
In
the
mean
time
the
Bishop
,
either
in
Const.
Apost.
lib.
2.
c.
61.
7
,
&c.
his
own
Person
,
Visited
the
Penitents
,
or
sent
some
Priest
to
Examin
and
deal
with
them
according
to
the
Dispositions
he
found
in
them
,
upon
which
he
was
very
exact
in
making
his
Observations
:
Some
he
awakened
with
Terrors
,
and
to
others
Chrysost.
ii
.
Sacerd.
init
.
accommodating
his
Applications
to
the
quality
of
the
Patient
and
the
symptoms
of
the
Distemper
.
For
the
Prelats
looked
upon
the
discipline
of
Pennance
as
a
sort
of
Spiritual
Phisick
,
and
concluded
that
Ambros.
in
Psalm
.
37.
&
3.
Epist.
xix
.
the
Cure
of
a
Diseased
Soul
required
at
least
as
much
Skill
,
and
Management
,
and
Patience
,
and
Attendance
as
that
of
the
Body
:
For
they
knew
that
vicious
Habits
are
not
to
be
removed
but
by
a
long
Course
of
time
and
a
most
exact
Regimen
.
Thus
in
time
Pennance
came
Epist
Can.
S.
Greg.
Thaum
Epist.
Can.
Petr.
Alex.
to
be
distinguished
into
its
different
Degrees
,
and
to
have
the
term
of
its
Continuance
Stated
.
But
all
that
depended
much
upon
the
Descreton
of
the
Bishops
.
As
they
were
careful
not
to
discourage
Cypr.
Ep.
52.
ad
Antonian
.
their
Penitents
by
too
excessive
a
Severity
which
might
make
them
become
Desperate
,
and
prove
a
Temptation
to
them
to
Relinquish
the
Faith
,
and
to
Revolt
to
Paganism
:
So
on
the
other
hand
they
found
it
necessary
to
check
their
Impatience
;
Cler.
Rom.
ep
.
31
as
knowing
that
nothing
could
be
more
Hurtful
to
them
than
too
early
an
Absolution
.
Aperfect
Reconciliation
was
never
granted
till
they
saw
it
sought
Cypr.
Ep.
Iv.
ad
Corn.
for
with
Tears
,
and
Merited
by
an
Effectual
Reformation
of
their
Manners
.
There
was
nothing
to
be
got
by
Importunities
,
much
less
by
Menaces
.
Those
Bishops
who
outbraved
the
Persecutions
of
the
Heathens
,
were
not
to
be
frightned
with
Words
from
their
own
Children
.
The
time
of
Pennance
was
always
long
,
at
least
,
unless
there
were
some
special
Reason
for
the
shortning
of
it
;
as
the
Extraordinary
fervour
of
the
Penitent
,
a
mortal
Distemper
,
or
present
Persecution
:
V.
S.
Cypr.
Ep.
li.
Epist.
3.
apud
Cypr
,
&c.
For
in
such
a
Cases
they
were
careful
not
to
let
them
Dye
without
the
Sacraments
.
This
Dispensation
which
shorten'd
the
Regular
Pennance
was
called
Indulgence
,
and
was
often
granted
upon
the
request
of
Confessors
in
Prison
or
Exile
.
If
the
Penitent
during
the
time
of
his
Pennance
,
committed
any
new
Crime
,
he
was
obliged
to
begin
his
Pennance
again
.
If
they
saw
his
Punishment
did
no
good
upon
him
,
nor
produced
any
change
in
his
Life
,
they
let
him
continue
in
that
State
;
not
admitting
him
to
the
Sacraments
;
and
if
after
having
received
Absolution
,
he
relapsed
into
any
hanious
Sin
,
there
were
no
more
Sacraments
for
him
:
August
.
Epist.
liv
.
ad
Maced
.
c.
vii
.
For
publick
Pennance
was
never
granted
for
more
than
one
time
:
All
they
could
now
do
,
was
to
pray
for
him
,
and
to
Exhort
him
to
Repentance
and
newness
of
Life
,
and
to
bid
him
have
hope
in
the
Mercies
of
God
,
which
are
boundless
.
There
were
some
Sins
,
for
which
,
the
Pennance
how
sincerely
and
fully
soever
performed
,
was
to
continue
one's
whole
Life
time
;
after
the
Commission
of
which
the
Communion
was
never
to
be
given
,
but
upon
the
point
of
Death
.
Apostates
Cypr
ep
.
liii
.
ad
Anton.
Conc.
Arel
.
i.
c.
xxii
.
who
never
prayed
,
Pennance
till
they
saw
themselves
in
danger
of
Death
,
were
not
then
admitted
to
it
:
And
though
it
was
granted
in
that
Extremity
to
other
sorts
of
Sinners
;
yet
they
did
but
little
depend
upon
that
Repentance
,
which
look'd
as
if
it
had
been
forced
upon
Men
only
by
the
present
dread
of
Punishment
.
They
who
had
been
once
placed
among
the
Penitents
,
though
Absolved
and
Reconciled
;
yet
could
never
after
that
be
capable
of
receiving
holy
Orders
,
or
of
being
advanced
to
any
Ecclesiastical
Ministry
.
And
if
a
Priest
or
any
Clerk
had
committed
a
Sin
deserving
publick
Pennance
;
he
only
lost
his
station
in
the
Church
;
that
is
,
he
was
for
ever
after
Interdicted
the
Exercise
of
his
Function
,
and
reduced
to
the
state
of
a
simple
Laick
.
But
that
they
might
not
Can.
Apost
.
xxiv
.
punish
the
same
fault
twice
over
,
and
out
of
Reverence
to
the
Sacrament
of
Orders
,
they
imposed
on
him
no
other
Pennance
.
If
any
one
shall
wonder
at
this
Discipline
of
the
Ancients
,
let
him
consider
that
the
Sins
to
which
Pennance
was
due
,
were
in
those
Days
rarely
known
among
Christians
;
for
as
with
us
,
Persons
of
Honour
,
who
are
well
Educated
and
setled
in
the
World
,
seldom
fall
into
those
Crimes
which
bring
them
so
far
under
the
lash
of
the
Law
,
as
to
make
them
liable
to
the
infamy
of
Publick
Punishments
;
so
of
old
,
it
did
not
often
happen
that
Christians
so
carefully
admitted
,
and
so
well
instructed
,
should
be
guilty
of
Adultery
,
Homicide
,
or
other
such
like
hanious
Sins
which
deserved
Death
.
Tertullian
declares
that
the
Catholicks
were
easily
distinguished
from
De
praescript
.
c.
xli
.
xlii
.
Apol.
c.
iv
.
v.
the
Hereticks
,
by
the
difference
of
their
Behaviour
;
and
he
boldly
upbraids
the
Heathen
,
that
their
Goals
were
filled
with
none
but
Heathens
like
themselves
;
or
if
any
Christians
were
there
,
it
was
upon
no
other
account
but
barely
for
their
being
Christians
:
Or
if
(
saith
he
)
any
other
Crime
can
be
baid
to
their
charge
,
they
are
no
longer
Christians
.
Innocence
with
us
is
a
necessary
Vertue
;
we
understand
it
perfectly
,
as
having
learned
it
of
God
who
is
the
best
Master
,
and
we
practice
it
with
the
greatest
Care
,
as
being
obliged
to
it
by
that
Judge
whom
we
must
not
dispise
.
THERE
were
some
Christians
who
Exercising
themselves
unto
Godliness
,
and
keeping
under
the
Body
to
bring
it
into
Subjection
.
These
were
called
Asceticks
;
that
is
to
say
,
Exercisants
.
They
generally
kept
themselves
close
shut
up
in
their
own
Houses
,
where
they
lived
in
great
retirement
;
adding
to
the
usual
Frugality
of
Christians
,
some
extraordinary
Fasts
and
Abstinences
.
They
kept
themselves
to
what
they
called
Xerophagy
,
that
is
feeding
only
upon
dry
Diets
,
and
held
out
their
Fasts
to
two
or
three
Days
together
,
or
some
times
longer
.
They
accustomed
themselves
to
wear
Sackcloth
,
to
walk
Bare-Foot
,
to
sleep
upon
the
Ground
,
to
Watch
the
greatest
part
af
the
Night
,
to
be
constantly
reading
the
holy
Scriptures
,
and
as
much
as
was
possible
to
Pray
without
ceasing
.
Origen
Euseb.
Hist
.
vi
.
c.
iii.
for
some
time
led
this
Life
;
and
many
of
these
Asceticks
became
great
Bishops
Hier.
de
Script
.
87.
in
pierio
.
and
Doctors
.
All
the
Asceticks
lived
in
great
Continence
,
and
all
Christians
in
general
highly
admired
that
Vertue
so
much
recommended
by
Jesus
Christ
and
his
Apostles
.
Just.
Orat.
ad
Anton.
Pium.
A
young
Man
of
Alexandria
,
under
the
reign
of
the
Emperor
Antonine
,
presented
a
Petition
to
the
Governour
of
that
City
,
that
he
might
have
a
Surgeon
allowed
him
to
make
him
an
Eunuch
;
and
many
there
were
who
did
so
in
good
earnest
;
Can.
Nic.
i.
so
that
the
Church
was
obliged
to
make
a
Law
on
purpose
to
repress
that
indiscreet
Zeal
.
There
were
a
great
number
also
of
young
Persons
of
the
Female
Sex
,
who
Consecrated
their
Virginity
to
God
either
by
the
Advice
of
their
Parents
,
or
of
their
own
proper
Motion
:
These
Virgins
led
the
Ascetick
Life
;
for
they
did
not
look
upon
Virginity
as
any
thing
,
if
it
v
Hier.
Ep.
de
Asellâ
.
were
not
attended
with
great
Mortification
,
with
Silence
,
Retirement
,
Poverty
,
Labour
,
Fastings
,
Watchings
,
and
continual
Praying
.
They
were
not
esteemed
as
Virgins
who
would
not
deny
themselves
the
common
Diversions
of
the
World
,
even
the
most
Innocent
;
as
the
taking
too
great
a
delight
in
Conversation
,
the
affecting
a
Pleasantness
and
agreeableness
of
Humour
and
Discourse
,
so
as
to
make
a
shew
of
their
Wit
and
Ingenuity
;
much
less
would
they
endure
those
that
set
up
for
Bells
,
for
Dressing
,
Perfuming
Long-Trains
,
and
moving
with
an
affected
Air.
St.
Cyprian
recommends
scarce
Cypr.
de
Hab.
Virg.
any
thing
else
to
Christian
Virgins
but
the
renouncing
all
the
vain
Ornaments
of
the
Body
and
Ostentation
of
Beauty
.
He
well
knew
how
fond
young
Women
are
of
such
gaudy
Trifles
,
and
of
how
pernicious
a
Consequence
they
might
prove
to
those
of
their
Profession
.
In
the
first
Ages
the
Virgins
Consecrated
to
God
,
generally
lived
at
home
with
their
Parents
,
or
in
private
by
themselves
,
two
and
two
together
,
never
going
abroad
but
when
they
went
to
Church
,
where
they
had
a
place
allotted
them
to
sit
by
themselves
,
separate
from
the
rest
of
the
Women
.
If
Ambros
de
virg
laps
.
c.
vi
.
any
one
violated
her
Holy
Resolution
and
Married
,
she
was
enjoined
Pennance
.
The
Widows
who
renounced
second
Marriage
,
passed
their
time
much
after
the
same
manner
as
the
Virgins
,
in
Fastings
,
v
Heir
.
in
Ep.
Paulae
.
Praying
,
and
the
other
Exercises
of
the
Ascetick
Life
;
but
they
did
not
keep
themselves
so
close
shut
up
,
as
being
more
employed
in
the
outward
Acts
of
Charity
,
as
in
visiting
and
relieving
the
Sick
and
Imprisoned
,
and
more
especially
the
Martyrs
and
Confessors
;
in
taking
care
of
the
Poor
,
in
entertaining
and
attending
upon
Strangers
,
in
burying
the
Dead
,
and
generally
in
the
Offices
of
Charity
:
And
indeed
all
Christian
Women
,
whether
Married
or
Widows
,
made
these
kind
of
Works
the
greatest
of
their
Employment
,
rarely
appearing
abroad
,
but
upon
the
doing
of
some
good
Office
,
or
when
they
went
to
Church
.
But
the
Widows
being
more
at
liberty
from
other
Engagements
,
didicated
themselves
Tertul.
ad
●xor
.
c.
iv
.
wholly
to
these
Services
:
If
they
were
Rich
,
they
liberally
Distributed
their
Alms
;
if
they
were
Poor
,
the
Church
maintained
them
.
They
chose
for
their
Deaconesses
the
most
Aged
of
their
Widows
,
v
Const.
Apost.
l.
iii.
discreet
,
and
those
who
had
best
approv'd
themselves
in
all
the
Exercises
of
Charity
:
This
Office
was
also
sometimes
assigned
to
Const.
Apos
.
vi
.
c.
xvi
.
Virgins
.
They
were
called
Deaconesses
,
not
as
if
they
were
counted
of
the
Clergy
;
for
Women
cannot
partake
of
any
part
of
the
Priest-hood
;
but
because
they
exercised
toward
the
Women
some
part
of
the
Deacons
Office
.
Their
business
was
to
visit
those
of
their
own
Sex
,
whom
Poverty
,
Sickness
,
or
any
other
distress
rendred
proper
Objects
of
the
Churches
care
;
to
instruct
the
Female
Catechumens
,
Con.
Apost
.
iii.
or
rather
to
repeat
to
them
the
Instructions
of
the
Catechist
.
They
presented
them
to
Baptism
;
and
upon
that
occasion
assisted
them
in
dressing
and
undressing
them
,
and
for
sometime
after
overlooked
these
new
Converts
,
to
break
and
Discipline
them
into
a
Christian
Behaviour
.
In
the
Church
,
they
kept
the
doors
on
the
Womens
side
,
took
care
to
see
every
one
seated
in
her
proper
place
,
and
that
all
behaved
themselves
there
with
a
Silence
and
Modesty
becoming
the
Place
.
The
Deaconesses
gave
an
account
of
every
thing
they
did
to
the
Bishop
,
or
by
his
Order
to
the
Priests
or
Deacons
.
They
served
Principally
to
inform
the
Church
of
the
Necessaries
of
the
other
Women
,
and
to
do
for
them
by
their
directions
,
those
things
which
they
could
not
with
decency
perform
in
their
own
Persons
.
There
was
required
a
more
than
Ordinary
share
of
Patience
and
Discretion
in
the
Prelates
to
Govern
all
these
Women
.
To
keep
up
these
Deaconesses
to
that
Sobriety
and
Industry
,
which
was
so
necessary
for
their
Office
,
but
difficult
for
their
Age
;
to
keep
them
from
growing
either
too
easie
and
credulous
in
their
charge
,
or
from
being
troublesome
,
maliciously
curious
,
Cholerick
and
excessively
Severe
.
Care
also
was
to
be
taken
lest
under
the
Const.
Apo.
iii.
c.
v.
67.
pretence
of
Catechising
,
they
should
set
up
themselves
for
Spiritual
Directresses
and
Judges
;
lest
they
should
speak
indiscreetly
concerning
the
Mysteries
;
lest
they
should
misreport
matters
,
and
spread
abroad
Errors
and
Falsities
;
lest
they
should
prove
great
Talkers
,
and
giddy
Ramblers
and
busey-bodies
.
There
was
required
also
a
wonderful
gentleness
of
Spirit
,
to
bear
with
the
Infirmities
of
the
de
Sacerd.
other
Women
and
Widows
,
besides
Deaconesses
.
and
to
cure
them
of
their
weaknesses
,
as
Sadness
,
Emulation
,
Envy
,
Evil-speaking
,
Exceptiousness
,
and
Murmuring
,
even
against
their
Pastors
themselves
;
in
a
Word
,
all
those
ill
Dispositions
usually
attending
their
Sex
and
Age
;
especially
when
't
is
attended
with
Poverty
,
Sickness
,
or
any
other
such
like
uneasy
pressure
.
THE
Church
took
care
of
all
her
v.
Basil
.
Reg.
fus
.
inter
al.
xlii
,
&c.
the
maintaining
of
those
who
could
do
nothing
for
themselves
:
Besides
,
the
Civil
Law
had
made
Provision
against
lusty
Beggars
and
Vagrants
.
For
as
slavery
Cod.
de
Mend
valid
.
l.
xi
.
was
as
yet
in
use
;
if
they
were
free
,
they
were
forced
to
serve
the
Publick
,
and
labour
in
tilling
the
Earth
as
Slaves
to
the
Argument
:
l.
iii.
Cod.
de
inf
.
expos
.
Charge
of
bringing
them
up
;
so
that
there
were
scarce
any
other
Beggars
but
old
Slaves
,
whose
Masters
were
Inhuman
enough
to
cast
them
off
,
when
they
were
past
their
Labour
;
or
those
that
were
Blind
,
Maimed
,
or
otherwise
disabled
.
And
these
the
Christians
took
into
their
Const.
Apost
.
iv
.
c.
i
,
ii
.
next
they
took
into
their
keeping
,
Children
exposed
,
and
all
others
they
could
get
into
their
Hands
,
to
breed
them
up
in
the
true
Religion
:
For
in
all
this
care
they
took
of
the
Poor
,
their
principal
regard
was
to
their
Spiritual
Concerns
,
and
to
their
Temporal
Welfare
only
in
order
to
their
Spiritual
.
Therefore
in
their
Charity
,
they
always
preferred
Christians
before
Infidels
;
and
among
Christians
,
those
that
were
most
remarkable
for
Vertue
were
taken
care
of
first
;
but
as
for
the
incorrigible
,
they
left
them
to
shift
for
themselves
.
They
would
not
so
much
as
receive
Alms
indifferently
from
any
one
that
offered
it
:
They
would
not
accept
of
it
from
Persons
Excommunicated
,
or
from
Publick
and
Notorious
Sinners
;
as
Usurers
and
Adulterers
.
They
chose
rather
Const.
Apost
.
iv
.
c.
v
,
vi
,
vii
.
ix
.
to
expose
their
Poor
to
the
want
of
Necessaries
;
or
more
properly
speaking
,
to
trust
divine
Providence
with
them
,
which
could
otherwise
provide
for
them
.
Every
Church
raised
a
good
Fund
for
v.
Bar.
an.
44.
n.
lxviii
.
&c.
Tertull.
Apol.
c.
xxxix
.
the
subsisting
of
its
Poor
,
entertaining
Strangers
,
Burying
of
the
Dead
,
and
other
such
like
common
Expences
,
as
the
providing
for
its
Clerks
,
the
Luminary
,
the
sacred
Vessels
,
and
all
the
rest
.
The
Church
of
Rome
,
under
the
Pope
St.
Cornelius
,
Euseb.
lib.
vi
.
c.
xliii
.
An.
250.
maintained
one
hundred
and
fifty
four
Clerks
,
and
more
then
fifteen
hundred
Poor
;
and
besides
that
,
from
its
first
Foundation
during
all
the
time
of
the
Persecutions
,
it
always
took
care
to
send
large
Supplies
to
the
Poor
Churches
of
the
Provinces
,
and
to
the
Epist.
Dion
Corinth
.
ap
Euseb.
iv
.
c.
xxiii
.
Confessors
condemned
to
the
Mines
:
The
common
Goods
of
the
Church
for
the
three
first
Ages
,
consisted
in
few
things
else
but
Moveables
,
in
Provisions
,
v
Acta
ColonCirtens
.
an
.
xxx
.
Cloaths
and
ready
Money
;
all
which
arose
out
of
the
Offerings
made
by
the
Faithful
Weekly
or
Monthly
,
or
as
every
one
was
pleased
to
make
of
himself
:
For
And
these
were
the
Treasures
of
the
Church
the
Heathens
were
so
eager
to
get
into
their
own
Hands
,
and
which
often
proved
one
principal
cause
of
the
Persecutions
;
as
appears
by
the
example
Prudent
.
peri.
Steph.
Hymn
ii
.
of
St.
Laurence
:
It
belonged
to
the
Deacons
to
take
care
of
all
these
things
.
It
was
their
business
to
receive
all
that
was
offered
for
the
common
uses
of
the
Church
,
v.
Bar.
an
.
xxxiv
.
n.
227.
to
see
it
carefully
laid
up
,
and
safely
kept
,
and
to
distribute
it
according
to
the
direction
of
the
Bishop
,
who
ordered
the
disposal
of
it
according
to
the
account
he
received
from
them
of
the
particular
occasions
of
those
that
wanted
Relief
:
They
were
to
inform
themselves
of
these
Particulars
,
and
report
them
to
the
Bishop
;
and
to
keep
exact
Lists
both
of
the
Clerks
the
Virgins
,
the
Widows
,
and
all
the
other
Poor
,
whose
dependance
was
on
the
Church
;
to
enquire
into
all
Persons
when
Const.
Apost
.
iii.
c.
xix
.
they
first
presented
themselves
to
the
Churches
Charity
,
and
to
inspect
the
Behaviour
of
those
already
received
into
it
;
to
observe
whether
thy
were
worthy
of
that
relief
;
to
provide
Lodgings
for
Strangers
,
and
to
consider
by
whom
and
how
those
Expences
should
be
defraied
.
Upon
all
occasions
the
Laicks
had
either
to
desire
any
thing
of
the
Bishop
,
or
to
Communicate
any
thing
to
him
,
they
first
Addressed
themselves
to
the
Deacons
,
for
Const.
Apost
.
ii
.
c.
28.
they
would
not
press
and
intrude
upon
the
Bishop
himself
,
both
out
of
respect
to
his
Person
,
and
for
fear
of
being
troublesom
;
So
that
the
Deacons
led
a
very
busy
,
Active
Life
.
It
was
necessary
for
them
to
walk
much
about
the
Town
;
and
sometimes
they
were
obliged
to
take
longer
Journies
and
Travail
abroad
;
and
for
that
reason
,
they
had
neither
Cloaks
,
nor
any
Const.
Apost
.
ii
.
c.
lvii
.
of
the
larger
sort
of
Garments
worn
by
the
Priests
;
but
only
Tuniques
and
Dalmaticks
to
be
always
more
at
liberty
,
for
Action
and
Motion
.
HOSPITALITY
was
commonly
'T
is
no
wonder
then
that
the
Christians
should
be
so
forward
in
Exercising
Hospitality
,
who
lookd
upon
themselves
as
Friends
and
Brothers
to
one
another
;
and
who
knew
that
Jesus
Christ
had
recommended
Hospitality
,
as
one
of
the
The
first
Act
of
Hospitality
was
to
wash
the
Feet
of
their
Guests
.
Instances
of
which
we
meet
with
often
in
Scripture
.
And
this
was
but
a
necessary
Manners
of
the
Israelites
.
in
English
.
Pag.
77.
1
Tim.
v.
10.
Refreshment
,
considering
what
sort
of
Shoes
they
anciently
Wore
.
And
therefore
St.
Paul
joyns
the
Lodging
of
Strangers
and
the
washing
of
their
Feet
together
.
If
the
Guest
was
in
full
Communion
with
the
Church
,
they
joyned
in
Prayer
,
and
gave
him
all
the
respect
of
the
House
:
As
to
Pray
before
them
,
to
sit
uppermost
at
Table
,
to
Instruct
the
Family
.
They
counted
themselves
Happy
in
having
his
Company
,
and
looked
upon
their
Meat
as
in
some
sort
Sanctifyed
by
his
taking
part
with
them
.
The
Clergy
were
every
where
Honoured
proportionably
to
the
Station
they
held
in
the
Church
.
If
a
Bishop
Traveled
,
he
was
in
all
places
where
he
passed
,
invited
to
perform
the
Office
,
and
to
Preach
among
Const.
Ap.
ii
.
c.
58.
them
;
shewing
thereby
the
Unity
of
the
Priest-hood
and
of
the
Church
.
There
have
been
some
Saints
to
whom
their
Hospitality
in
entertaining
the
Clergy
or
such
others
as
came
to
preach
the
Gospel
,
proved
the
occasion
of
their
Martyrdom
;
as
Jun.
id
.
11.
Decem.
the
Famous
St.
Alban
in
England
and
St.
Gentian
at
Amiens
.
The
Christians
were
Hospitable
even
toward
the
Infidels
themselves
.
Thus
they
Executed
with
a
great
Forwardness
of
Affection
,
the
orders
of
their
Prince
,
obliging
them
to
Lodge
his
Soldiers
,
Officers
,
or
others
Travailing
upon
the
Service
of
the
State
,
and
to
furnish
them
Vie
de
St.
Pacomre
.
c.
iv
.
with
Provisions
.
St.
Pacomus
having
Listed
himself
very
Young
into
the
Roman
Army
,
he
and
the
Party
to
which
he
belonged
were
Embarqued
on
Ship
board
,
and
Landed
at
a
certain
little
City
:
were
he
was
amazed
to
see
with
what
Civilities
the
Inhabitants
received
them
;
Treating
them
not
like
Soldiers
,
but
as
if
they
had
been
their
Old
Friends
and
Acquaintance
.
And
upon
inquiry
who
they
were
,
he
was
told
they
were
a
People
of
a
particular
Religion
,
called
Christians
.
From
that
time
he
informed
himself
of
their
Doctrine
;
and
this
was
the
Occasion
of
his
Conversion
.
THE
Christians
took
great
care
to
visit
Dionys.
Alex
.
ap.
Euseb.
7.
Hist.
c.
22.
the
Sick
,
an
Office
of
Charity
,
so
much
Recommended
in
the
Gospel
.
The
City
of
Alexandria
being
afflicted
with
a
great
Mortality
under
the
Emperor
Valerian
,
The
Christians
readily
took
that
opportunity
of
shewing
their
Charity
even
towards
their
Persecutors
.
They
so
freely
offered
themselves
to
assist
the
Sick
under
their
Extremities
;
that
many
both
of
the
Clergy
and
Laicks
Dyed
themselves
of
the
common
Distemper
,
and
were
honoured
as
Martyrs
.
The
Priests
visited
such
Christians
as
were
Sick
to
Comfort
them
,
to
Pray
by
them
,
and
Administer
to
them
the
Sacraments
.
In
such
Cases
the
Viaticum
was
given
only
under
the
Species
of
Bread
,
and
in
case
of
Necessity
might
be
carryed
to
them
by
a
Laick
,
as
appears
by
the
History
of
Old
Serapion
.
Besides
the
unction
of
the
Consecrated
V.
Baron
.
an
.
lxiii
.
n.
16.
Priests
or
Laicks
,
according
as
they
had
received
the
gift
of
Miracles
;
some
times
they
made
use
of
the
Oil
of
the
Lamps
for
this
purpose
,
which
were
kept
Burning
before
the
Tombs
of
the
Martyrs
.
The
Heathen
having
no
hopes
after
this
Life
ended
,
looked
upon
Death
either
purely
as
an
Evil
which
deprived
them
of
the
Enjoyments
of
this
World
,
or
as
Adeone
me
delirare
censes
,
ut
ista
credam
?
Cic.
Tus.
Quest.
l.
i.
n.
vi
.
Nec
Pueri
credunt
.
Juven
.
an
Aunihilation
that
Delivere
them
from
all
the
Sufferings
of
it
.
There
were
scarce
any
among
them
that
gave
any
Credit
to
the
Fabulous
Tales
of
the
Poets
concerning
the
Punishments
and
Rewards
of
another
Life
.
So
that
as
for
Dying
Persons
their
Business
with
them
was
not
to
Instruct
or
Exhort
,
but
to
Divert
them
;
and
as
for
themselves
,
their
only
care
was
to
prolong
as
far
as
was
possible
the
Pleasures
of
Life
.
The
only
Rule
they
had
to
goe
by
was
,
as
St.
Paul
after
the
Prophet
Isaia
Expresses
it
,
Let
us
Eat
and
Drink
for
to
Morrow
we
Dye
.
And
this
is
the
Point
in
which
Horace
Terminates
all
his
Morals
.
And
the
Death
of
Petronius
under
Nero
is
one
of
The
Christians
proceeding
upon
other
Principles
,
looked
upon
Death
only
as
an
Entrance
upon
Eternity
.
So
that
leading
good
Lives
,
as
most
of
them
did
,
they
saw
cause
rather
to
wish
for
Death
than
to
Dread
it
;
and
the
present
loss
of
their
Friends
or
Relations
,
was
the
less
afflicting
,
for
the
hopes
of
their
Happiness
;
and
the
expectation
of
seeing
them
in
Heaven
,
made
their
Satisfacton
excel
their
Grief
.
They
looked
upon
Death
to
be
only
in
the
Language
of
the
Scripture
,
a
The
Christians
buryed
their
Dead
after
Const.
Apos
.
vi
.
c.
ult
.
viii
.
c.
xli
.
42.
&c.
Prud.
Hym.
in
Exeq.
and
Flambeaus
,
with
singing
of
Psalms
and
Hymns
to
the
Praise
of
God
,
and
in
Testimony
of
their
Hope
of
the
Resurrection
.
They
made
Prayers
also
on
their
behalf
;
offered
the
Sacrifice
,
and
made
their
Agape
or
Love-Feast
for
the
Poor
,
distributing
likewise
other
Alms
Tertul.
de
.
Cor
Mil.
c.
iii.
Orig.
in
Job
.
Hem.
iii.
Cypr.
ep.
lxvi
.
among
them
.
At
the
end
of
the
Year
they
made
a
fresh
Commemoration
for
them
,
and
so
from
Year
to
Year
,
besides
the
standing
Commemoration
for
the
dead
always
joined
with
the
Sacrifice
.
The
Church
had
Officers
appointed
on
purpose
for
the
Burying
of
their
Dead
,
Fossores
.
laborantes
.
vid.
Bar.
an
.
xiv
.
n.
288.
who
were
called
Grave-makers
or
Labourers
,
and
who
are
sometimes
reckoned
among
the
Clergy
.
The
Priests
and
Bishops
themselves
looked
upon
the
Employment
as
an
Honour
;
and
St.
Eutychian
the
Pope
,
who
was
himself
a
V.
Tim
isa.
Disc.
p.
ii
.
liv
.
iii.
c.
xiii
.
xiv
.
of
their
Dead
,
Built
stately
Sepulchres
over
them
;
either
by
the
sides
of
the
great
Roads
,
or
in
the
open
Fields
.
The
Christans
on
the
contrary
,
removed
their
Dead
out
of
Sight
,
either
after
the
common
way
of
Interment
,
or
laying
them
in
Vaults
under
Ground
;
such
as
were
the
Tombs
or
Catacombs
near
Rome
.
These
Catacombs
were
places
under
Ground
,
cut
out
of
Quarries
of
soft
and
brittle
Stone
,
or
hollowed
out
of
the
Beds
of
Sand
;
thus
contrived
by
the
Christians
for
their
Burying
Places
:
There
are
winding
Staires
leading
down
to
them
,
and
long
Walks
or
Streets
which
have
on
each
side
of
them
,
cut
into
the
Earth
two
or
three
rows
of
deep
Nitches
,
in
which
the
Bodies
were
placed
at
first
;
for
now
the
greatest
part
of
them
are
taken
away
.
At
certain
distances
from
each
other
,
are
spacious
Chambers
,
vaulted
over
and
Solid
as
the
rest
,
having
also
Nitches
cut
in
them
like
those
of
the
Walks
.
The
greatest
part
of
these
Chambers
are
painted
with
divers
Histories
of
the
old
and
new
Testament
;
as
their
Churches
also
were
wont
to
be
.
And
in
some
of
these
Caemiteries
,
there
are
Subterranean
Churches
:
In
many
of
them
there
have
been
found
Marble
Coffins
,
adorned
with
Figures
of
Bass
Relief
,
representing
the
same
Histories
as
the
Paintings
do
.
These
were
the
Sepulchres
of
the
most
considerable
Persons
;
every
one
of
these
Caemiteries
is
like
a
City
under
Ground
,
and
some
of
them
two
or
three
Stories
deep
:
In
them
the
Christians
found
a
place
of
retreat
during
the
Persecutions
;
there
they
kept
the
Reliques
of
the
Martyrs
;
there
they
met
and
Celebrated
the
holy
Offices
;
nay
,
and
there
some
of
them
constantly
resided
,
as
is
written
of
many
of
the
Popes
.
The
Book
called
Roma
Subterranea
,
is
a
description
of
these
ancient
Caemiteries
:
They
remained
the
greatest
part
of
them
,
for
a
long
time
unknown
;
the
entrance
into
them
having
been
stopped
up
;
and
't
was
but
about
the
end
of
the
last
Century
that
they
were
discovered
.
These
Caemiteries
Baron
.
ad
Martyr
.
iii.
Jan.
xxiii
.
Jun.
&
iii.
Sep.
Arena
.
Sand.
are
sometimes
called
the
Councils
of
the
Martyrs
;
their
Bodies
being
there
Assembled
together
;
or
Arenarea
from
the
Sandy
Soil
where
they
were
generally
placed
.
In
Africa
they
were
also
called
Areae
.
They
had
of
old
a
Religious
ambition
Thomass
.
Disc.
p.
i.
liv
.
i.
c.
lv
.
n.
ii
.
&c.
Const.
Apost
.
vi
.
c.
ult
.
of
being
buried
near
to
the
Bodies
of
the
Martyrs
;
and
this
is
that
which
at
last
brought
so
many
Graves
and
Tombs
into
the
Churches
:
For
it
was
of
a
long
time
observed
not
to
bury
the
Dead
but
without
the
Walls
of
Cities
.
The
Veneration
they
had
for
Reliques
,
and
their
distinct
Belief
of
the
Resurrection
,
wore
out
that
Aversion
among
the
Christians
which
the
ancients
,
even
the
Israelites
themselves
had
for
dead
Bodies
and
Graves
.
TO
finish
the
Character
of
these
first
Contr.
Cels
.
iii.
p.
130.
Ecclesias
with
the
Christian
Churches
,
openly
Avers
it
as
a
thing
undeniable
,
That
those
who
preside
over
the
Christian
Churches
,
had
in
reality
that
Eminency
of
worth
and
Vertue
above
others
,
which
the
Magistrates
of
Cities
had
only
in
Name
and
shew
;
and
this
he
speaks
in
his
Book
against
Celsus
,
where
he
had
ridiculously
exposed
himself
to
the
Heathens
had
not
the
thing
been
manifestly
So.
'T
is
indeed
plain
Matter
of
Fact
:
The
one
and
thirty
Popes
who
filled
up
the
three
first
Ages
,
were
all
but
two
of
them
Martyrs
;
and
during
the
six
Ages
following
to
the
ninth
Century
,
there
are
not
above
three
or
four
of
them
whom
the
Church
hath
not
acknowledged
for
Saints
.
Most
of
the
Bishops
mentioned
in
History
for
the
three
first
Ages
,
stand
upon
Record
for
singular
Examples
of
Vertue
and
Piety
;
so
that
the
Emperor
Alexander
Severus
Tertul.
Ap.
c
xxxix
.
v.
Orig.
Contr.
Cels
.
lib.
8.
in
fi.
Cypr.
Ep.
33
,
34
,
35.
to
put
into
the
sacred
Functions
those
Christians
whose
Sanctity
was
more
Eminently
remarkable
,
and
whose
Vertue
was
the
most
approved
:
This
honour
was
ordinarily
the
recompence
of
such
Confessors
whose
Faith
had
been
sufficiently
proved
by
Torments
;
such
were
Aurelius
and
Celerinus
,
whom
St.
Cyprian
made
Readers
;
the
last
of
whom
,
had
his
Body
deeply
marked
with
many
Scarrs
,
for
the
Testimony
of
his
Constancy
;
besides
that
,
his
Grandmother
and
his
two
Unckles
were
glorious
Martyrs
.
Such
was
Numidicus
the
Priest
,
who
exhorted
and
perswaded
many
others
to
suffer
Martyrdom
,
and
his
own
Wise
among
the
rest
,
was
himself
led
with
them
to
the
place
of
Execution
,
and
there
left
for
Dead
.
Cypr.
Ep.
xxxiii
.
The
Bishop
often
chose
his
Clerks
at
the
instance
of
the
People
,
at
least
not
without
their
Knowledge
,
and
always
with
the
advice
of
his
Clergy
.
But
whether
the
Persons
themselves
to
be
Ordained
were
desirous
of
it
or
not
;
that
they
little
regarded
.
They
did
not
only
not
wait
till
they
should
offer
themselves
to
Ordination
;
but
many
times
,
partly
by
force
,
partly
by
Artifice
,
constrained
them
to
take
holy
Orders
upon
them
,
even
against
their
own
Will
;
so
that
some
Persons
so
ordained
,
could
never
prevail
with
themselves
to
exercise
their
Functions
.
Con.
Ap.
viii
.
●
.
4
,
&c.
Church
,
at
least
to
the
number
of
two
or
three
of
them
;
for
it
was
not
easy
in
those
times
to
hold
great
Synods
,
unless
in
the
Intervals
of
the
Persecution
;
and
therefore
sometimes
the
Sees
of
the
ancient
Greg.
Tur.
x.
hist.
c.
31.
Churches
have
continued
vacant
a
long
time
together
.
The
Ordinations
were
always
preceeded
v.
Bar.
an
.
xliv
.
n.
74.
by
a
Fast
,
and
accompanied
with
Prayers
:
These
Prayers
were
generally
continued
from
the
Saturday-Eve
to
the
Sunday
following
;
all
that
Night
they
passed
in
Watching
and
Praying
,
and
the
next
Day
came
on
the
Ordination
;
the
principal
Ceremony
whereof
hath
always
been
the
Imposition
of
Hands
.
The
Ordination
was
followed
by
the
Sacrifice
.
The
Bishop
ordained
no
more
Priests
,
Deacons
,
or
other
Clerks
,
then
just
so
many
as
were
necessary
for
the
Service
of
his
Church
;
that
is
to
say
,
for
all
his
Diocess
.
This
number
was
not
great
,
since
in
the
time
of
the
Pope
St.
Cornelius
,
Hist.
c.
43.
Anno
Christi
250
,
the
Church
of
Rome
had
but
forty
six
Priests
,
and
but
one
hundred
fity
four
Clergy
of
all
sorts
;
though
the
People
belonging
to
it
were
vastly
numerous
.
The
Bishops
were
Apr.
de
S.
Laurent
.
xi
.
Mai.
de
S.
Valente
.
St.
Blaesus
,
and
with
some
other
Saints
,
were
manifestly
some
of
those
which
were
breeding
up
for
holy
Orders
.
The
Clergy
ordained
by
one
Bishop
,
could
not
without
his
permission
quit
him
to
go
serve
under
another
;
and
one
Bishops
so
receiving
another
Bishops
Clergy
,
would
have
been
condemned
as
a
kind
of
Can.
Apost
.
xiv
.
Theft
.
Yet
this
Authority
of
the
Bishops
over
their
Clergy
was
no
Arbritrary
and
Despotick
Const.
Apos
.
ii
.
c.
28.
him
in
all
his
Publick
Functions
as
Officers
do
on
the
Magistrate
,
or
rather
as
Disciples
on
their
Master
.
For
the
Clerks
were
to
the
Bishops
as
the
Apostles
to
Jesus
Christ
,
his
constant
Attendants
.
If
therefore
any
Bishop
should
have
presumed
either
to
Teach
or
Practise
any
thing
contrary
to
Apostolical
Tradition
;
the
more
elderly
of
the
Priests
and
Deacons
would
presently
have
Remonstrated
against
it
.
They
would
first
in
a
Friendly
manner
have
Advertised
him
of
his
Error
;
if
that
took
no
effect
,
they
would
have
made
their
complaints
against
him
to
the
other
Bishops
,
or
at
last
have
accused
him
before
a
Council
.
The
greatest
part
of
the
Clergy
led
the
Ascetique
Life
,
feeding
onely
on
Pulse
or
dry
Dyets
;
Fasting
often
,
and
practising
other
such
like
Austerities
as
far
as
the
great
Labours
of
their
Callings
would
admit
of
.
Above
all
Continence
was
in
a
more
especial
manner
required
of
Bishops
,
Priests
,
and
Deacons
.
Not
but
that
Marryed
Persons
were
often
advanced
to
these
Orders
;
For
how
could
they
have
found
amonst
the
Jews
and
Heathens
that
were
Dayly
Converted
to
Christianity
any
considerable
number
of
Persons
that
had
preserved
an
absolute
Continence
to
their
advanced
Years
.
It
was
much
to
find
those
that
had
confined
Ep.
Dccret
.
Siricij
ad
Himer
.
c.
vii
.
Can.
Apos
.
vi
.
Latin
Church
all
ways
kept
her
Priests
and
Deacons
.
Yet
they
were
still
obliged
to
provide
for
their
Wives
,
and
not
to
cast
them
off
as
Strangers
.
And
the
Women
out
of
Regard
to
the
Dignity
of
their
Husbands
,
were
somtimes
called
Can.
Neocae●
.
i.
did
the
Catholick
Church
ever
allow
a
Priest
to
Marry
after
his
Ordination
:
If
he
did
,
he
was
for
his
Incontinence
Degraded
of
his
Order
,
and
reduced
to
the
State
of
a
simple
Laick
.
As
for
the
Inferior
Clerks
,
as
Readers
and
Door-keepers
,
they
were
commonly
Marryed
Persons
,
and
Cohabited
with
their
Wives
.
So
that
a
great
part
of
them
passed
their
whole
Lives
in
these
lower
Orders
,
at
least
they
continued
in
them
for
many
Years
,
till
they
either
lost
their
Wives
,
or
else
by
mutual
Consent
,
they
agreed
to
Separate
from
each
other
,
in
order
to
the
leading
a
more
perfect
Life
:
Yet
was
Marriage
always
spoken
of
by
Christians
as
an
Honourable
State
:
And
that
the
rather
,
because
there
were
some
Hereticks
who
professed
an
Abhorrence
of
it
,
and
others
who
Absolutely
condemned
all
second
Marriages
as
Unlawful
.
All
the
Clergy
even
to
the
Bishops
themselves
,
Lived
after
a
Poor
,
at
least
a
Plain
and
Ordinary
manner
;
having
no
thing
as
to
outward
appearance
to
Distinguish
them
from
the
common
People
.
In
the
Persecutions
,
as
they
were
the
Persons
,
the
most
sought
after
,
they
had
no
mind
to
make
themselves
known
by
their
Habit
or
any
other
marke
of
their
Profession
.
If
in
any
thing
they
Differed
from
the
common
People
,
t
was
in
appearing
more
like
the
Philosophers
.
Many
of
them
had
parted
with
all
their
Temporal
Possessions
to
the
Poor
,
before
their
being
advanced
to
Holy
Orders
;
and
many
of
them
again
after
their
Ordination
still
continued
,
like
St.
Paul
,
to
Live
by
the
Labour
of
their
Hands
.
Not
that
they
were
obliged
so
to
do
.
The
Church
always
took
care
of
her
Clergy
,
supplying
them
with
all
Necessaries
out
The
Pastors
and
Clerks
rendred
themselves
no
less
amiable
by
their
Charity
and
their
Application
to
the
Services
of
Religion
,
than
they
were
Venerable
for
other
Excellencies
.
The
Bishop
dispenced
not
with
himself
from
performing
the
Dutyes
of
his
Place
in
Person
;
presiding
always
at
the
publick
Prayers
;
Expounding
the
Holy
Scriptures
,
and
Offering
the
Sacrifice
on
all
Sundays
and
Stationary
Days
.
He
and
his
Priests
found
themselves
always
fully
Employed
,
and
never
wanted
Work
;
to
Instruct
the
Catechumens
,
Comfort
the
Sick
,
Exhort
the
Penitents
,
and
Reconcile
such
as
were
at
Variance
:
For
to
them
it
belonged
to
make
up
all
Differences
.
They
would
Const.
Apost
.
ii
.
c.
xlv
.
46
,
&c.
1
Cor.
vi
.
by
no
means
allow
what
St.
Paul
had
expresly
Forbidden
,
that
Christians
should
bring
their
Causes
before
the
Heathen
Courts
;
and
they
that
would
not
Submit
V.
Patres
apud
Baron
an
.
lvii
.
n.
37.
38
,
&c.
Tertul.
Apol.
c.
xxxix
.
to
the
Arbitration
of
the
Bishops
were
Excommunicated
for
Impenitent
and
Incorrigible
.
But
such
Disputes
could
not
often
happen
among
Christians
so
Disinteressed
,
so
Humble
,
and
Patient
as
they
were
.
Munday
was
ordinarily
the
Day
which
the
Bishop
took
to
determine
Differences
;
so
that
if
the
Parties
should
not
readily
Acquiesse
in
the
Sentence
,
they
might
yet
have
time
before
them
to
Moderate
matters
and
bring
them
to
a
Right
understanding
before
the
Sunday
following
;
when
they
were
all
to
meet
again
in
the
Church
,
and
Pray
and
Communicate
together
.
On
the
Day
of
Hearing
,
the
Bishop
seated
in
his
Chair
,
the
Priests
sitting
down
by
him
,
and
the
Deacons
attending
;
the
Parties
Presented
themselves
before
him
,
respectfully
standing
on
their
Legs
,
in
the
midst
of
the
place
of
Audience
.
After
having
heard
the
Cause
,
he
first
did
all
that
was
possible
to
Reconcile
them
each
other
,
and
to
perswade
them
to
make
up
the
Difference
in
a
Friendly
manner
between
themselves
before
he
pronounced
Sentence
.
At
the
same
time
also
they
heard
Complaints
and
received
Informations
against
Persons
accused
of
not
leading
their
Lives
like
Christians
.
The
Bishop
was
fully
entrusted
with
Const.
Apost
.
ii
.
c.
xxiv
.
25.
the
Churches
Treasure
,
all
which
lay
absolutely
at
his
Disposal
.
Nor
were
they
under
the
least
Apprehension
of
its
being
Misapplyed
.
Had
they
had
the
least
suspicion
of
his
Integrity
and
Uprightness
,
they
would
never
have
committed
to
his
Care
the
Government
of
Souls
,
a
concern
of
Infinitely
greater
Moment
than
Const.
Apost
.
xli
.
all
Earthly
Treasure
.
T
was
to
him
therefore
that
all
who
stood
in
need
of
Relief
,
were
to
apply
themselves
.
He
was
the
Father
of
the
Poor
and
the
Refuge
for
all
in
Misery
and
Distress
.
After
all
this
what
Wonder
is
it
that
their
Prelates
should
be
so
beloved
and
Respected
by
the
Faithful
as
they
were
?
'T
is
observed
of
St.
Polycarp
that
he
had
not
for
many
Years
together
pulled
off
his
own
Shoes
;
the
Faithful
that
were
Acta
.
S.
S.
Hippolyti
,
&c.
Apud
.
Baron
.
an.
259.
n.
viii
.
Acta
.
S.
Sus.
an.
294.
n.
viii
.
10.
12.
Their
usual
way
of
Approaching
their
Priest
was
to
Prostrate
themselves
before
them
;
Kiss
their
Feet
,
and
in
that
Supplicating
Posture
crave
their
Blessing
:
And
the
first
Words
the
Priest
gave
them
were
some
short
Prayers
like
the
Collects
of
the
Mass
or
Office
.
Happy
was
the
Man
that
could
have
but
somuch
as
a
Deacon
lodging
in
his
House
,
or
eating
at
his
Table
.
They
never
entred
upon
any
Important
Affair
,
with
out
taking
Const.
Apost
.
viii
.
c.
i.
upon
the
account
of
their
Priests
and
Bishops
,
least
they
should
not
be
Able
to
withstand
the
great
Temptation
they
lay
under
,
of
the
Pride
and
contempt
of
others
.
They
were
apprehensive
of
the
same
Miscarriage
in
those
that
had
the
gift
of
Prophecy
,
or
working
Miracles
;
for
these
gifts
were
as
yet
common
in
the
Church
.
'T
was
the
filial
Love
and
Respect
,
which
their
Flock
bare
to
them
that
made
their
Pastors
so
well
obeyed
.
Chrysost.
Sacerd.
lib.
ii
.
For
they
had
no
other
way
of
Commanding
their
Obedience
but
the
methods
of
Perswasion
,
or
Spiritual
Penalties
.
They
could
use
no
other
Constraint
upon
them
then
to
over
awe
their
Consciences
;
and
they
who
were
Impious
enough
to
despise
their
Censures
,
were
in
no
danger
of
any
Temporal
Corrections
.
THUS
upon
the
matter
the
Christians
Jul
de
S.
Julitea
.
was
a
ready
way
for
Debtors
to
get
rid
of
their
Creditors
;
or
Slaves
,
of
their
Masters
.
If
a
Pagan
fell
in
Love
with
the
Daughter
of
a
Christian
,
he
either
put
her
upon
the
sad
necessity
of
compliance
or
of
exposing
her self
to
Torment
.
St.
Justin
gives
us
an
Instance
of
a
Wife
that
was
informed
against
,
Apol.
init
.
by
her
own
Husband
,
only
because
she
would
no
longer
be
a
party
to
his
Wickedness
;
and
of
another
who
was
put
to
Death
Himself
for
daring
to
ask
the
Judge
why
he
Sentenced
another
Man
.
(
who
was
the
Person
had
Converted
that
Woman
)
Barely
upon
the
name
of
a
Christian
,
without
any
other
Accusation
,
somuch
as
pretended
against
him
.
Though
the
Church
had
its
short
Intervals
of
Peace
,
yet
they
were
always
in
expectation
of
the
War
breaking
out
again
.
Nor
was
the
Peace
ever
so
entire
;
but
that
in
the
most
Quiet
times
,
many
Christians
suffered
either
by
Popular
Commotions
or
other
means
.
For
we
find
a
great
number
of
Martyrs
even
under
the
Emperors
who
would
not
be
ingaged
in
Persecuting
the
Church
.
St.
Melito
complains
to
the
Emperor
Antonine
,
Ap.
Euseb.
4.
Hist.
xxvi
.
that
the
Christians
were
without
controul
;
Robb'd
and
Plunder'd
at
Noon-day
,
under
pretence
of
an
Order
from
the
Emperor
when
he
knew
nothing
of
the
matter
.
Or
if
they
did
enjoy
some
little
Respite
from
Persecution
,
and
open
Violence
,
yet
they
still
were
exposed
to
the
utmost
contempt
and
Hatred
.
Every
one
had
the
liberty
of
Speaking
against
the
Christians
,
whatever
he
pleased
,
True
or
False
;
of
Discoursing
and
Writing
against
them
,
of
Ridiculing
and
exposing
them
and
their
Religion
,
upon
the
open
Theatre
.
All
this
was
not
only
Connived
at
,
but
Authorised
and
Encouraged
.
And
the
passages
of
Celsus
quoted
by
Origen
,
are
sufficient
proofs
,
with
what
Scorn
they
were
Treated
.
They
could
not
avoid
seeing
the
profane
Ceremonies
of
the
Pagans
every
Day
,
meeting
where
ever
they
went
,
with
their
Infamous
Statues
and
publick
Places
of
Debauchery
;
having
their
Ears
filled
with
their
Lewd
and
Impious
Discourses
.
The
Christians
of
these
times
must
of
necessity
have
had
a
more
then
ordinary
Strength
,
and
firmness
of
Mind
,
in
the
Midst
of
so
many
Difficulties
and
Temptations
to
keep
up
their
Faith
and
Practice
so
lively
and
Unexceptionable
.
It
required
also
agreat
Discretion
to
Moderate
themselves
,
and
to
keep
within
due
Bounds
,
that
liberty
of
the
Children
of
God
,
and
that
Boldness
of
Spirit
I
am
,
saith
he
,
Tied
to
ten
Leopards
,
who
are
the
Worse
for
being
obliged
.
But
their
Malice
is
my
Instruction
.
St.
Polycarp
Sept.
de
.
S.
Eupsychio
.
that
was
to
Strike
off
his
Head
.
Another
Ancient
Martyr
,
having
been
accused
of
being
a
Christian
,
and
thereupon
cast
into
Prison
,
upon
his
Discharge
,
Sold
all
that
he
had
,
and
gave
it
part
to
the
Poor
,
and
part
to
his
Enemies
,
as
if
they
had
been
his
Benefactors
.
Another
being
Condemned
to
lose
his
Head
,
desired
●ul
.
de
S.
Paulo
.
some
little
time
to
Pray
;
which
was
granted
,
and
he
Pray'd
to
God
for
his
Friends
and
Neighbours
;
for
the
Jews
,
for
the
Gentiles
,
for
all
the
Spectators
;
and
in
the
last
place
,
for
the
Judge
who
had
Condemned
him
,
and
the
Executioner
who
was
to
give
the
Stroak
.
But
more
remarkable
was
their
Patience
towards
their
Princes
,
Magistrates
,
and
the
secular
Authority
:
They
were
never
heard
complaning
against
the
Government
,
nor
ever
spake
contemptuously
of
the
Civil
Power
.
They
gave
them
all
the
honour
and
obedience
they
could
on
this
side
Idolatry
;
they
paid
their
Tributes
not
only
without
resisting
,
but
without
repining
;
and
rather
then
defraud
them
of
their
Rights
,
if
they
had
not
otherwise
to
answer
;
they
made
it
up
out
of
the
labour
of
their
Hands
.
So
far
were
they
from
raising
Sedition
Tertul.
Apol.
c.
xxxv
,
xxxvi
xxxvil
.
or
Rebellions
,
that
in
all
the
many
Conspiracies
which
were
formed
against
the
Emperors
,
one
after
another
,
for
the
space
of
three
hundred
years
,
no
Christian
was
ever
found
to
have
had
an
Hand
in
any
of
them
;
tho'
the
Emperors
were
never
so
bad
,
and
the
Persecutors
never
so
cruel
.
The
Christians
were
the
only
Persons
who
did
not
make
it
their
business
to
get
rid
of
Nero
,
Domitian
,
Commodus
,
Caracalla
and
so
many
other
Tyrants
;
Opprest
,
and
Harrassed
as
they
were
with
all
sorts
of
injuries
,
and
groaning
under
the
most
unheard
of
Cruelties
:
Yet
it
never
entered
into
their
Thoughts
to
resist
the
Powers
,
or
to
take
up
Arms
in
their
own
Defence
,
though
they
were
numerous
enough
to
have
made
up
a
greater
Body
of
Men
,
than
any
of
the
Nations
could
,
that
made
War
against
the
Romans
:
Nay
,
more
than
that
of
so
many
Christian
Soldiers
,
with
which
the
Roman
Armies
were
filled
;
none
ever
made
use
of
the
Sword
they
had
in
their
Hands
,
but
to
Execute
the
Orders
of
their
Prince
or
their
Commanders
;
and
we
read
of
entire
Legions
,
(
as
that
of
St.
Mauritius
)
that
without
the
lest
resistance
suffered
themselves
to
be
cut
to
pieces
,
rather
than
to
fail
of
doing
their
Duty
either
to
God
or
Caesar
.
Scarce
could
they
perswade
themselves
so
much
as
to
open
their
Mouths
in
their
own
Defence
,
and
Publish
some
answers
to
those
horrid
Calumnies
most
wrongfully
laid
to
their
Charge
.
For
near
the
Orig.
Cont.
Cels
.
init
.
space
of
an
Age
,
they
were
content
to
suffer
with
silence
,
after
the
Example
of
their
Master
,
who
answered
nothing
to
his
Accusers
,
but
without
resistance
submitted
himself
to
the
unrighteous
Judge
.
v.
1
Pet.
ii
.
21.
They
were
content
to
be
justifyed
by
their
works
,
and
let
their
Actions
plead
their
Cause
.
'T
was
not
till
the
Emperor
Adrian
,
that
they
began
to
Write
some
Apologies
;
but
those
in
so
respectful
a
manner
,
so
Solid
and
so
Grave
,
as
made
it
v.
Euseb
.
iv
.
Hist.
iii.
&
xxv
.
plainly
appear
,
that
it
was
only
Zeal
for
the
Truth
made
them
take
Pen
in
Hand
.
This
invincible
Patience
at
last
surmounted
all
opposition
,
and
forced
the
Powers
of
this
World
to
submit
to
the
Power
of
the
Gospel
.
Even
under
the
Persecutions
,
the
number
of
Christians
was
grown
Prodigiously
great
.
We
are
(
saith
Tertullian
,
)
but
of
Yesterday
,
and
Apol.
c.
xxxvii
.
yet
the
World
is
filled
with
us
;
your
Cities
,
your
Houses
,
your
Garrisons
,
your
Villages
,
your
Colonies
,
your
very
Camps
,
your
Tribes
,
your
Pallaces
,
your
Senate
,
your
Courts
of
Justice
.
And
indeed
there
were
Christians
of
all
Degrees
,
and
some
of
the
first
Martyrol
.
18.
Apr.
x.
&c.
19
Ma.
xix
.
Aug.
xiii
.
Sept.
viii
.
Oct.
Martyrol
.
Martii
.
xii
xxvi
.
Mai.
xvii
.
xix
.
Jun.
xx
Jul.
Quality
.
We
see
in
the
Martyrology
,
Senators
,
Prefects
,
Proconsuls
,
Tribunes
,
Quaestors
and
even
Consuls
themselves
;
we
find
Christians
in
the
Court
,
and
among
the
Domesticks
,
and
principal
Officers
of
the
Emperors
,
as
under
Nero
,
Trajan
,
Alexander
,
Decius
,
Valerian
,
Diocletian
.
The
Court
of
Diocletian
served
also
Act.
S.
Sebast
.
&
S.
Susan
.
sometimes
for
a
safe
retreat
to
the
most
Zealous
Confessors
of
Rome
.
The
Pope
St.
Gaius
,
and
St.
Gabinius
,
the
Father
of
St.
Susanna
,
were
his
own
Nephews
;
and
St.
Serena
his
Empress
was
a
Martyr
.
The
People
affected
with
these
vertues
of
the
Christians
,
and
with
the
many
Miracles
wrought
among
them
,
began
at
length
to
do
them
Justice
,
loudly
declaring
that
great
was
the
God
of
the
Christians
,
Acta
S.
Bonif
,
an.
305
Martyrol
Ja.
iii.
Feb.
xvi
.
xvii
.
xxvii
.
Mar.
ix
.
xxvii
.
30.
Mai.
31.
Jun.
30
Jul.
7.
Aug.
21.
Sept.
20
25.
Oct.
10.
19.
Nov.
26.
Dec.
3.
and
that
the
Christians
were
Innocent
Persons
.
It
sometimes
happened
that
as
they
were
Tormenting
the
Martyrs
,
the
common
People
themselves
whom
this
sight
had
drawn
together
,
took
part
with
the
Christians
on
their
own
accord
,
and
Pelted
the
Magistrate
with
Stones
off
this
Tribunal
,
and
made
him
fly
the
Court.
The
Clerks
of
the
Court
,
the
Goalers
,
the
Soldiers
,
the
Executioners
,
were
many
times
all
on
a
suddain
Converted
;
openly
calling
out
that
they
were
Christians
too
,
and
offering
themselves
to
the
same
Punishments
.
Even
Comaedians
themselves
,
as
they
were
in
Derision
Martyrol
.
25.
Aug.
15
Sept.
Baron
.
an.
303.
n.
118
acting
upon
the
Stage
the
sacred
Mysteries
,
have
been
Converted
on
the
spot
,
and
made
Illustrious
Martyrs
:
Hence
proceeded
the
extream
violence
of
the
last
Persecution
.
They
saw
the
whole
World
turning
Christian
:
And
this
last
Persecution
also
,
as
all
the
former
had
done
,
served
only
to
spread
it
farther
and
give
it
the
deeper
Rooting
:
So
that
all
the
World
bare
a
favourable
Aspect
toward
Religion
,
when
Constantine
declared
himself
the
Protector
of
it
.
Part
III.
I
AM
now
come
to
the
third
part
of
my
Work
,
where
I
am
to
represent
the
Though
they
had
always
used
great
v.
Methodedos
Pere
.
c.
iii.
ix
.
to
Baptism
,
was
in
the
first
place
taken
into
strict
Examination
,
and
obliged
to
give
an
account
of
the
causes
of
his
Conversion
,
of
his
Condition
in
the
World
;
whether
he
was
a
Slave
or
a
Freeman
;
of
his
Behaviour
,
and
of
his
past
Life
.
They
who
lived
in
any
unlawful
Const.
Ap.
viii
.
c.
32.
S.
Aug.
xi
.
de
serm.
dom.
in
.
mont
.
Calling
,
or
in
a
customary
way
of
Sinning
,
were
not
admitted
till
they
had
actually
renounced
that
course
of
Life
.
Thus
they
rejected
all
common
Women
,
and
those
that
made
a
Trade
of
Prostituting
their
Bodies
;
Actors
upon
the
Stage
,
Gladiators
,
Racers
in
the
Circus
,
those
whose
Employment
it
was
to
Dance
or
Sing
in
Publick
;
in
a
Word
,
all
retainers
to
the
Theatre
;
all
who
had
any
part
in
,
or
were
much
addicted
to
the
publick
Shews
;
all
Jugglers
,
Enchanters
and
Diviners
of
what
sort
soever
;
all
dealers
in
Charms
or
Spells
,
used
either
by
way
of
Cure
or
Preservative
;
all
that
exercised
any
sort
of
Heathenish
Superstitions
;
none
of
these
sort
of
People
were
received
into
the
Church
till
they
had
first
quitted
their
evil
Practices
;
nor
were
their
bare
words
taken
for
it
,
till
they
had
given
substantial
Proofs
of
the
sincerity
of
their
Conversion
,
and
that
for
some
considerable
time
.
When
a
Person
was
judged
duly
qualified
v.
God
Sacram
.
edit
.
Rom.
1680.
ord.
Rom.
Missa
.
Fer.
iv
.
post
.
Domin
.
iv
.
Quadrag
&
ibi
.
durand
for
many
Ages
;
even
toward
little
Children
;
and
some
traces
of
it
appear
still
in
the
Office
of
the
Church
.
At
the
end
of
Lent
,
they
were
taught
the
Lord's
Prayer
and
well
informed
of
the
Nature
of
the
Sacraments
they
were
then
about
to
receive
;
which
were
afterward
to
be
explicated
to
them
more
at
large
.
This
order
of
Instruction
plainly
appears
in
the
Catechisms
of
St.
Cyril
of
Jerusalem
,
and
in
one
of
Fulgentius's
Sermons
.
After
all
these
Preparations
,
they
were
at
last
solemnly
Baptized
;
either
on
Easter-Eve
,
to
put
them
in
mind
of
rising
up
with
Christ
to
newness
of
Life
:
or
on
the
Eve
of
Pentecost
,
that
they
might
then
with
the
Apostles
receive
the
Gift
of
the
Holy-Ghost
:
For
at
the
same
time
that
they
received
Baptism
,
they
had
Confirmation
also
.
Baptism
was
regularly
Administred
only
upon
those
two
Feasts
;
but
in
case
of
danger
,
they
Baptized
at
any
time
.
The
new
Baptized
,
of
what
Age
soever
they
were
,
were
called
by
the
name
of
Children
.
They
wore
during
the
whole
first
Week
the
white
Robe
they
had
received
at
their
Baptism
,
in
token
of
the
Innocence
wherein
they
were
to
walk
all
the
Days
of
their
Life
:
Nor
might
Tertul.
de
cor.
c.
iii.
they
during
that
time
,
wash
themselves
in
any
of
the
ordinary
Baths
.
From
that
time
forward
they
were
freely
admitted
to
all
the
parts
of
the
Church
service
.
Constantine
having
put
an
end
to
the
Hist.
c.
iii.
Persecution
,
one
might
have
seen
(
as
Eusebius
relates
it
)
in
all
Parts
of
the
World
Dedications
of
Churches
,
and
Assemblies
of
Bishops
.
The
dispersed
Christians
now
meet
together
again
.
The
Churches
were
now
in
all
places
frequented
more
than
ever
:
The
Psalmody
,
the
Celebration
of
the
Mysteries
,
and
all
the
Ceremonies
of
Religion
were
performed
with
greater
Solemnity
then
ever
:
So
that
this
is
the
proper
place
to
speak
of
their
outward
form
of
Worship
.
Let
us
begin
with
the
Description
of
the
ancient
Churches
;
according
to
the
best
Account
we
can
gather
both
out
of
the
oldest
Writings
,
and
the
oldest
Buildings
that
are
left
us
.
THE
Church
was
separated
as
much
v.
Euseb.
Hist.
Eccle.
x.
c.
iv
.
de
vita
Const.
lib.
iii.
cap.
34
,
35
,
&c.
50
lib.
iv
.
c.
58.
Propylaeum
Paulin.
ep
.
xii
&
Natal
.
x.
S.
Greg.
iv
.
Dialog.
c.
xiv
.
you
saw
the
Porch
or
outer
Vestibulam
,
which
led
you
into
the
Peristilium
or
square
Court
,
surrounded
with
covered
Galleries
standing
upon
Pillars
;
such
as
the
Cloysters
of
our
Monasteries
are
at
this
Day
:
Under
these
Galleries
stood
the
Poor
,
that
were
permitted
to
Beg
at
the
Door
of
the
Church
;
and
in
the
middle
of
the
Court
were
several
Fountains
for
them
to
wash
their
Hands
and
Faces
at
,
before
Prayers
;
in
the
room
of
these
Fountains
,
succeeded
afterward
the
Holy-Water
Pots
.
At
the
farther
end
of
this
Court
,
was
a
double
Porch
;
and
through
it
there
was
a
passage
by
three
Doors
into
the
Hall
or
Basilique
,
which
was
the
Body
of
the
Church
.
I
call
it
Double
,
because
there
was
one
without
,
and
anothere
within
,
which
the
Greeks
called
the
Narthex
.
Near
the
Basilique
on
the
inside
,
were
generally
two
Buildings
;
the
Baptistery
at
the
Entry
;
and
at
the
other
end
the
Sacristry
or
Treasury
,
called
also
The
Basilique
or
Church
was
Parted
into
three
Divisions
,
proportionable
to
its
Largeness
,
by
two
rows
of
Pillars
supporting
the
Galleries
on
each
side
,
and
the
Middle
between
these
Galleries
was
the
Nave
,
as
we
see
it
in
all
Old
Churches
.
Toward
the
East
end
was
the
Altar
;
and
behind
that
,
the
Presbytery
or
Sanctuary
,
where
the
Priests
sat
in
time
of
Divine
Service
,
with
their
Bishop
in
the
Middle
of
them
,
whose
Chair
was
at
the
very
end
of
the
Basilique
,
and
terminated
the
prospect
of
them
that
came
in
at
the
principal
Door
.
There
was
before
the
Altar
,
a
Partition
enclosed
within
Balasters
,
which
we
may
call
the
Choir
or
Chancel
;
Deser
.
S.
Mar.
Mai.
over
against
one
another
,
with
a
little
void
Space
between
them
,
so
as
to
leave
the
Middle
open
,
that
the
Altar
might
not
be
out
of
Sight
.
On
the
right
Hand
of
the
Bishop
and
the
left
of
the
People
stood
the
Desk
for
the
Gospel
;
and
on
the
other
side
,
that
for
the
Epistle
.
Behind
the
Pulpit
,
up
to
the
Altar
,
was
the
place
for
the
Singing
Men
;
who
were
Clerks
also
,
but
Ordained
only
to
this
Office
.
The
Altar
was
a
rich
Table
of
Gold
or
Silver
,
Ornamented
with
precious
Stones
.
It
was
at
worst
of
Marble
or
Porphyry
,
for
they
thought
they
could
never
employ
matter
good
enough
for
the
bearing
of
the
Holy
of
Holies
;
and
the
Ceremonies
they
used
in
the
Consecration
of
Altars
,
sufficiently
declare
in
what
Veneration
they
held
them
.
The
Holy
Table
was
always
kept
uncovered
,
but
at
the
time
of
the
Sacrifice
.
It
stood
upon
four
Feet
,
or
little
Pillars
as
rich
in
proportion
as
the
Table
its
self
,
and
it
was
Placed
,
if
possible
,
over
the
Grave
of
some
Martyr
.
For
as
they
had
been
formerly
accustomed
to
meet
at
their
Tombs
,
so
now
they
built
their
Churches
there
,
or
else
Translated
their
Bodies
to
the
Places
where
they
built
them
:
And
thence
it
came
to
be
a
stated
Rule
,
never
to
Consecrate
an
Altar
without
putting
Reliques
under
it
.
And
these
Tombs
of
the
Saints
they
called
Memoriae
or
Confessions
.
They
were
layd
under
Ground
,
and
there
was
a
way
Cup
revers't
.
Behind
the
Altar
(
as
I
said
before
)
was
the
place
for
the
Priests
.
And
here
the
roof
was
built
lower
than
the
rest
of
the
Church
,
and
was
called
the
Concha
,
as
being
in
the
form
of
a
Scallop-shell
,
or
the
Absis
from
the
Arch
,
with
which
the
Front
of
it
was
Terminated
.
This
end
of
the
Church
was
also
called
the
Tribunal
,
because
in
the
Heathen
Palaces
it
was
the
place
where
the
Magistrate
,
with
his
Officers
about
him
sat
in
Judicature
.
This
part
of
the
Church
was
raised
somewhat
higher
than
the
rest
,
so
that
the
Bishop
came
down
some
All
this
was
set
off
with
Magnificent
Ornaments
.
The
Cupelo
,
and
the
Pillars
that
susteined
it
,
were
often
all
of
Silver
;
some
of
them
weighed
three
They
most
affected
in
their
Churches
(
especially
in
the
following
Ages
)
the
Mosaick-work
,
Noah's
Ark
,
Abraham's
Sacrifice
,
the
passage
thorough
the
red
Sea
,
Jonas
cast
into
the
Sea
,
Daniel
among
the
Lions
.
Our
Saviours
Picture
was
in
several
places
of
the
Church
,
and
the
representation
of
some
of
his
Miracles
,
as
the
Multiplication
of
the
Loaves
,
the
Resurrection
of
Lazarus
.
Eusebius
assures
us
,
Hist.
c.
18.
That
from
the
very
first
times
there
were
some
who
had
the
Pictures
of
St.
Peter
,
St.
Paul
,
and
our
Saviour
himself
drawn
in
Colours
.
The
way
of
Honouring
Benefactors
by
preserving
their
Pictures
,
having
been
(
as
he
observes
)
a
custome
of
a
long
standing
in
the
World
;
besides
this
,
every
Church
had
in
particular
,
painted
upon
its
Walls
the
History
of
the
Martyr
,
whose
Reliques
were
thereunder
deposited
;
of
which
Prudentius
gives
in
Conc.
Nic.
ii
.
in
his
Epistle
to
the
Emperor
Leo.
The
Author
of
the
opinion
of
the
Iconoclasts
,
Men
and
Women
(
saith
he
)
holding
in
their
Arms
their
New
Baptized
Children
,
point
out
to
them
those
Painted
Histories
,
shew
them
to
other
young
People
,
or
to
the
Gentile
Strangers
;
and
thus
they
Instruct
and
edify
them
,
and
raise
up
their
Thoughts
and
Hearts
to
God
.
The
Doors
of
the
Church
were
adorned
with
Ivory
,
Silver
or
Gold
,
and
were
always
furnished
with
Curtains
.
At
the
Principal
Gates
were
Hieron
.
ad
Demetr.
Paul
.
Natal
.
iii.
and
vi
.
Anast
.
in
Leon.
iii.
Baron
.
ad
marty
.
xviii
Nov.
placed
some
Reliques
:
And
that
's
the
Reason
why
the
faithful
always
expressed
some
particular
marks
of
respect
upon
their
entering
in
at
the
Doors
of
the
Church
.
The
Diaconicum
,
or
Sacristy
was
a
considerable
building
adjoining
to
the
Church
.
It
was
the
Repository
for
the
Consecrated
Vessels
;
the
Books
,
the
Habits
of
the
Priests
,
and
the
other
choicest
Furniture
of
the
Church
.
The
Oblations
of
the
faithful
were
also
kept
there
,
and
sometime
the
Eucharist
.
There
it
was
that
the
Bishop
and
his
Clergy
usually
met
to
consult
together
about
the
affairs
of
the
Church
,
or
to
prepare
themselves
for
the
Sacrifice
.
As
it
was
St.
Martin's
Custom
They
had
a
great
number
of
Calices
and
Patins
,
which
in
the
first
times
were
often
of
no
better
Materials
than
Glass
;
but
sometimes
also
of
Silver
or
Gold
,
even
during
the
Persecutions
.
Their
Calices
[
*
](A39819-e32290-b)
*
A
Mark
weighs
8
Ounces
.
Marks
,
but
their
Patins
were
large
deep
Dishes
weighing
some
of
them
forty
five
Marks
,
but
commonly
about
thirty
:
'T
was
in
these
times
that
they
brought
into
the
Church
the
use
of
Wax
Tapers
,
great
numbers
of
'em
always
kept
burning
together
,
and
that
The
Baptistery
was
generally
built
in
Psalmist
,
The
thirsty
Hart
panteth
after
the
Water
Brooks
.
There
was
also
to
be
seen
the
Image
of
St.
John
Baptist
,
and
a
Gold
or
Silver
Dove
hovering
over
the
sacred
Bagnio
,
to
represent
to
the
Eye
the
History
of
the
Baptism
of
Jesus
Christ
,
and
the
Power
of
the
holy
Ghost
descending
upon
the
Baptismal
Water
;
and
in
allusion
to
the
same
History
,
we
find
the
Font
called
by
Much
after
this
manner
(
generally
Speaking
)
did
the
Ancients
Contrive
their
Churches
,
and
the
buildings
belonging
to
them
;
not
to
speak
here
of
the
Bishops
House
and
the
Lodgings
for
his
Clergy
,
whence
came
in
after
Ages
the
Cloisters
of
the
Cannons
;
nor
to
mention
the
Hospitals
of
divers
sorts
,
which
were
commonly
seated
near
the
principal
Church
.
In
the
mean
time
,
the
Gentiles
upbraided
the
Christians
for
having
neither
Temples
,
nor
Altars
,
nor
Images
,
nor
Sacrifices
,
nor
Feasts
.
To
which
the
Christians
To
have
said
so
,
would
have
given
the
Heathens
quite
different
Conceptions
concerning
our
Religion
,
from
what
it
is
in
Reality
.
An
Altar
with
them
,
was
a
Fire-hearth
of
Stone
Erected
either
before
some
Idol
or
before
some
Temple
,
but
always
in
the
open
Air
,
designed
for
the
Burning
of
their
Victims
,
and
to
pour
Wine
,
Milk
,
Hony
or
other
sort
of
Libations
upon
it
.
A
Temple
was
a
round
or
oblong
Building
,
where
the
Bigness
,
Figure
and
Proportion
were
particular
according
to
the
different
Divinities
to
which
they
were
Consecrated
;
as
one
may
see
in
Vitruvius
.
They
were
for
Our
Churches
were
more
like
the
publick
Schools
,
or
Town-Halls
designed
for
business
,
which
the
Ancients
called
Basilicae
;
Virtruv
.
lib.
v.
c
i.
Baron
.
ad
Martyr
.
v.
Aug.
and
the
Description
of
them
is
also
given
us
by
Vitruvius
.
They
saw
in
our
Churches
a
Tribunal
raised
up
on
High
,
with
a
Chair
for
him
that
Presided
in
the
Assembly
,
a
Desk
for
the
Reader
,
Benches
for
the
Auditors
;
Books
,
Presses
,
Lamps
and
Candlesticks
;
and
amongst
other
things
a
Table
,
the
use
of
which
,
they
that
were
Strangers
to
our
Religion
could
not
tell
what
to
make
of
;
only
concluding
in
general
,
that
it
was
for
taking
some
kind
of
Repast
upon
among
our selves
.
The
Christians
did
not
agree
in
the
same
Names
with
the
Heathens
.
They
gave
to
the
places
of
their
publick
Assembly
,
the
Name
of
Ecclesia
,
Basilica
,
Oratorie
,
Martyriam
,
Titulus
,
the
House
of
God
,
or
the
House
of
the
Lord
;
they
rarely
made
use
of
the
name
of
Temple
,
and
never
(
within
the
Compas
of
my
reading
)
of
Delubrum
or
Fanum
.
The
names
of
Particular
Churches
were
often
taken
from
their
Founders
,
as
at
Rome
,
the
Titulus
Pastoris
,
the
Basilica
of
Liberius
or
Sixtus
,
which
is
now
St.
Mary
the
great
;
or
from
the
Ancient
Name
of
the
House
,
as
Basilica
Laterana
.
Afterwards
they
came
also
to
make
use
of
Churches
built
by
the
Heathens
;
when
they
found
them
fit
for
the
use
of
Religion
.
So
in
Rome
they
Converted
the
Pantheon
,
the
Temple
of
Minerva
,
of
Fortuna
Virilis
with
some
others
into
Christian
Churches
.
The
Churches
were
not
only
large
and
Beautiful
as
to
the
make
of
them
,
but
also
looked
after
with
great
care
,
and
always
kept
Neat
and
Clean.
St.
Jerome
Door-keepers
,
Mansionaries
,
Camerarii
,
Sacristans
;
and
Pontific
.
Rom.
V.
Baron
.
an
.
lviii
.
n.
102.
yet
in
the
form
of
Ordination
what
was
the
proper
charge
of
the
Ostiaries
.
They
were
at
the
Regular
Hours
to
give
notice
for
Prayers
,
and
consequently
it
belonged
to
them
to
Ring
the
Bells
,
when
once
the
use
of
Bells
was
brought
into
the
Church
,
which
was
about
the
seventh
Age.
It
was
their
business
to
open
the
Church
Doors
at
the
usual
time
,
and
to
stand
at
them
upon
their
Duty
,
to
keep
Infidels
or
Excommunicated
Persons
from
Entring
.
They
kept
the
Keys
,
and
took
care
that
nothing
was
lost
.
We
find
in
Paul
.
Nat.
iii.
&
vi
.
the
Dialogues
of
St.
Gregory
that
the
Mansionaries
had
the
charge
of
the
Lamps
.
'T
was
these
Inferior
Officers
that
Dres't
up
the
Church
against
the
more
solemn
Festivals
,
either
with
Silk
Tapesteries
or
other
rich
Hangings
,
or
only
with
Boughs
and
Flowers
.
In
a
Word
,
they
were
to
do
every
thing
that
was
necessary
to
keep
the
Holy
Place
fit
for
making
Impressions
of
Reverence
and
Piety
upon
those
who
approached
it
.
All
these
Functions
appeared
too
Considerable
to
be
permitted
to
pure
Laicks
.
So
that
't
was
thought
necessary
to
Establish
these
new
Orders
of
Minor
Clerks
on
purpose
to
ease
the
Deacons
,
and
to
take
off
some
part
of
their
Charge
.
THOUGH
t'
is
true
,
the
Christian
Let
us
Suppose
for
Example
,
that
which
we
see
too
often
in
these
later
Times
,
a
Church
so
ill
Scituated
,
that
it
Ecchoes
with
the
Noises
of
an
Adjacent
Street
or
a
Neighbouring
Market
;
and
so
nastily
kept
that
one
can
scarce
sit
down
or
kneel
in
it
for
Dirt
;
suppose
it
thron'd
with
such
a
Herd
of
People
promiscuously
crowded
together
,
that
,
they
who
attend
upon
Prayer
,
are
every
Moment
justled
and
trampled
upon
by
others
pushing
on
their
way
through
them
,
and
continually
interrupted
with
Children's
Crying
or
Playing
,
Loud
Beggars
Bawling
about
their
Ears
:
Add
to
this
,
that
you
have
nothing
before
your
Eyes
but
disagreable
Objects
,
the
Walls
covered
over
with
a
filthy
Smut
and
Mouldiness
,
the
Pictures
disfigur'd
with
Dust
and
Cobwebbs
,
and
placed
in
an
ill
Light
;
the
statues
of
a
deformed
Make
,
or
half
of
them
broken
off
,
and
the
other
Ornaments
in
as
ill
a
condition
.
In
fine
,
to
omit
nothing
offensive
to
sense
;
for
Incense
an
horrid
fume
of
stinking
Vapours
;
and
for
Musick
,
a
multitude
of
untuned
Voices
jumbled
together
in
Croaking
Sounds
:
It
will
be
much
easyer
for
a
Man
to
Pray
in
an
open
Field
,
or
in
a
lone
uninhabited
House
then
in
such
a
Church
as
this
.
On
the
contrary
,
let
a
Man
go
into
a
Church
well
built
,
beautifully
adorned
,
and
neatly
Kept
;
where
all
things
are
still
and
quiet
,
the
People
well
placed
,
and
the
Clergy
performing
the
Office
in
a
regular
manner
,
and
with
a
becoming
Reverence
and
Humility
;
he
will
find
himself
insensibly
Engaged
to
attend
the
Service
he
is
upon
with
a
composedness
of
Thought
,
and
be
able
to
Pray
with
the
Heart
at
the
same
Of
this
the
Bishops
of
the
First
Ages
were
very
sensible
.
Those
Holy
Persons
were
either
Greeks
or
Romans
,
many
of
them
great
Philosophers
,
all
of
them
trainep
up
in
the
nicest
observance
of
all
the
Rules
of
Decency
.
They
knew
that
the
order
,
Grandeur
and
agreeableness
of
exteriour
Objects
,
have
a
natural
Efficacy
in
them
of
exciting
in
the
mind
Noble
,
pure
,
and
well
regulated
Thoughts
;
and
that
the
Affections
follow
those
Thoughts
:
But
that
't
is
next
to
impossible
to
keep
the
Soul
Intent
upon
that
which
is
good
,
while
the
Body
is
uneasy
or
the
Imagination
disobliged
:
They
thought
Devotion
a
matter
of
that
Importance
that
it
required
all
the
assistance
which
could
handsomly
be
given
it
;
and
therefore
took
care
to
have
the
publick
Services
of
the
Church
,
especially
that
of
the
Sacrifice
,
Celebrated
with
all
possible
Majesty
,
and
the
People
assisting
at
it
,
accommodated
with
all
imaginable
Conveniencies
,
that
so
they
might
be
brought
on
to
take
delight
in
the
House
of
Prayer
and
to
approach
it
with
Reverence
.
And
they
were
at
the
same
time
sufficiently
Cautions
also
to
keep
out
of
the
Holy
Places
,
all
the
Extravagances
of
a
Worldly
Pomp
;
all
the
appearances
of
a
wanton
Vanity
,
or
whatsoever
might
have
a
tendency
to
Effeminate
the
mind
or
strike
the
Senses
with
dangerous
Impressions
.
'T
was
not
their
design
to
Flatter
Sense
,
but
to
assist
it
.
This
will
better
appear
in
describing
the
whole
Form
and
Manner
of
their
Outward
Worship
.
THEY
offered
the
Sacrifice
every
Sunday
,
V.
S.
Epiph.
haeres
in
fi.
Bona
i.
Liturg
.
c.
xviii
on
all
the
Feasts
of
the
Martyrs
,
on
all
Fast
Days
,
or
oftner
as
the
Custom
of
every
Church
in
particular
required
.
They
had
also
both
upon
Publick
and
Private
occasions
,
their
Votive
Masses
;
Sometimes
they
had
many
Masses
〈◊〉
the
same
Day
,
as
when
the
Office
of
a
Saint
fell
upon
some
other
Festival
,
or
when
there
was
a
Burial
.
It
was
always
●●her
the
Bishop
himself
,
or
one
and
the
〈◊〉
Priest
that
performed
them
all
;
as
it
is
still
observed
by
us
on
Christmas-Day
.
On
Sundays
and
the
other
Festivals
,
Mass
was
said
about
nine
or
ten
of
the
Clock
in
the
Morning
;
on
Fast
Days
later
,
for
As
they
were
entring
the
Church
and
taking
their
places
,
the
Choir
sung
a
Psalm
with
its
Anthem
;
which
from
thence
took
its
name
of
the
Introit
.
The
Const.
Ap.
ii
.
c.
lvii
.
Deacons
and
their
assistants
,
the
Subdeacons
and
Door
keepers
gave
every
one
his
place
in
order
as
they
came
;
so
that
all
was
done
without
any
thing
of
Confusion
;
being
all
seated
there
,
they
prayed
for
some
time
in
Silence
,
every
Man
to
himself
;
then
the
Bishop
Saluted
the
People
,
and
put
an
end
to
their
private
Prayers
,
Pronouncing
with
a
lowd
Voice
his
publick
Prayer
,
which
from
thence
took
its
name
of
the
Collect.
Then
the
Bishop
seated
himself
on
his
Throne
that
stood
at
the
very
end
of
the
Church
,
and
terminated
the
prospect
of
the
whole
Congregation
.
Thus
every
Bishop
was
as
it
were
the
visible
Image
of
The
Bishop
on
his
Throne
with
a
Book
in
his
Hand
,
as
the
Fathers
are
commonly
painted
,
represented
that
Figure
of
a
Man
under
which
God
appeared
;
the
Priests
were
that
August
Senate
designed
by
the
four
and
twenty
Elders
;
the
Deacons
and
other
Officers
were
the
Angels
standing
always
in
a
readiness
to
receive
Ordo
.
Rom.
Apoc.
viii
.
iii.
and
execute
the
Orders
of
God
.
Before
the
Bishops
Throne
stood
seven
Candlesticks
,
and
the
Altar
on
which
they
offered
the
Incence
(
that
Symbol
of
Prayer
)
That
they
should
rest
Baron
.
ad
Martyr
.
vi
.
Jul.
yet
for
a
little
Season
.
And
lastly
,
the
number
of
the
Faithful
which
filled
the
other
part
of
the
Church
,
represented
the
innumerable
Multitude
of
the
Blessed
,
who
being
Clothed
in
white
Robes
,
and
The
whole
Congregation
being
seated
,
the
Reader
went
up
to
the
Desk
and
read
a
Lesson
,
first
out
of
the
Old-Testament
,
and
after
that
another
out
of
the
new
;
that
is
,
out
of
the
Acts
or
Epistles
of
the
Apostles
;
for
the
reading
of
the
Gospel
was
reserved
to
some
Priest
or
Deacon
.
To
render
these
Lessons
the
more
agreeable
,
and
to
give
the
People
leisure
to
meditate
upon
them
,
and
the
Readers
some
respite
,
there
were
intermingled
with
them
Psalms
,
Anthems
,
and
the
singing
of
Allelujas
;
which
were
afterwards
placed
before
the
Gospel
.
All
these
Lessons
of
the
Scripture
,
were
read
in
the
vulgar
Language
;
that
is
,
in
the
Language
spoken
by
the
better
sort
of
People
in
every
Country
:
For
though
in
Africa
the
Punick
Language
was
vulgarly
spoken
among
the
inferior
sort
of
People
in
the
time
of
St.
Austin
;
yet
we
do
not
find
that
it
was
used
in
the
Church
.
But
in
Thebais
the
Scriptures
must
needs
have
been
read
in
the
Aegyptian
Language
since
St.
Antony
,
Vi.
S.
Ant.
c.
i.
who
understood
no
other
,
was
converted
by
his
having
heard
the
Gospel
read
in
the
Church
.
In
the
upper
Syria
,
the
greatest
part
of
the
Bishops
understood
nothing
of
Greek
,
nor
of
any
other
Language
but
the
Syriack
,
as
it
appears
by
the
Councils
,
where
they
were
forced
to
make
use
of
Concil.
eph.
Concil.
Cal.ced
Act.
x.
Interpreters
.
AFTER
the
Lessons
,
the
Sermon
begun
,
Noah
,
Abraham
,
and
the
other
more
Illustrious
Saints
of
the
Old
Testament
;
but
still
observing
the
Order
of
the
Holy
Bible
.
The
greatest
part
of
those
Tracts
and
Commentaries
of
the
Fathers
upon
the
Scriptures
are
nothing
else
but
Sermons
preached
to
their
People
;
which
they
afterward
reduced
into
Form
,
or
were
taken
down
in
Writing
as
they
spake
them
by
the
Art
of
short
Hand
before
mentioned
.
These
holy
Preachers
were
none
of
your
idle
Haranguers
,
like
the
Sophists
of
the
Profane
Schools
,
who
filled
the
World
with
endless
disputes
only
out
of
a
vain
Emulation
of
Contradicting
and
refining
upon
each
others
Notions
;
or
like
those
who
laboured
in
their
Closet
to
shew
their
Learning
and
fine
Parts
:
These
Prelates
v.
Aug.
de
oper.
Monach
c.
29.
&
Epis.
ad
Diosc
.
v.
Synes
.
Ep.
55.
were
laborious
Pastors
,
who
had
always
their
Hands
full
of
business
,
and
were
too
intent
upon
the
works
of
Charity
,
to
spend
all
their
time
in
their
Studies
;
and
they
were
principally
employed
upon
that
necessary
Office
of
reconciling
Differences
and
making
up
the
Breaches
of
Friends
Yet
did
they
not
suffer
their
other
Engagements
to
take
them
off
from
Preaching
,
and
that
very
often
too
;
as
thinking
that
they
could
not
otherwise
discharge
the
Duty
of
their
Place
,
and
looking
upon
the
work
of
Preaching
as
one
of
the
most
Essential
parts
of
their
Ministry
:
For
in
the
first
Age
all
Bishops
were
Preachers
,
and
scarce
were
there
any
other
Preachers
besides
them
.
'T
was
in
the
East
they
first
began
to
make
here
,
and
there
,
a
Priest
of
an
extraordinary
Talent
,
Euseb.
vi
.
Hist.
20.
a
Preacher
,
as
Origen
;
nay
,
and
sometimes
the
Laicks
themselves
,
when
they
found
them
very
understanding
Men.
We
find
also
in
the
West
,
during
the
Persecutions
,
S.
Paulin.
not
.
that
St.
Felix
,
though
no
more
then
a
Priest
,
was
a
Preacher
at
Nola.
But
these
Examples
were
so
unfrequent
,
that
many
have
taken
St.
John
Chrysostome
and
St.
Austin
to
have
been
the
first
Priests
,
to
whom
the
Bishops
entrusted
this
Ministry
.
Hence
it
is
that
our
Modern
Preachers
find
the
Sermons
of
the
Fathers
so
different
from
that
Idea
of
Preaching
which
they
have
formed
to
themselves
.
Their
Discourses
are
plain
,
without
any
appearance
of
Art
,
without
the
exactness
of
Method
,
without
the
subtilties
of
Ratiocination
,
without
the
curiosity
of
Learning
;
nay
,
some
of
them
without
any
Pathos
,
and
the
greatest
part
of
them
very
short
.
And
't
is
true
,
these
holy
Bishops
did
not
set
up
for
Oratory
and
Harranguing
:
They
pretended
to
no
more
than
to
instruct
their
People
in
a
plain
and
Familiar
way
,
as
Parents
speak
to
their
Children
,
or
Masters
to
their
Scholars
.
And
therefore
their
Pulpit
Discourses
were
called
in
Latin
,
Sermons
,
and
in
Greek
,
Homilies
,
which
words
note
such
kind
of
Discourse
as
is
used
in
common
Conversation
.
Their
busines
in
expounding
the
Scripture
,
was
to
handle
it
after
such
a
manner
as
might
prove
most
to
the
edification
of
their
Hearers
;
so
that
they
did
not
pretend
to
examin
every
Word
and
Phrase
with
the
exactness
of
a
Critick
,
or
to
Lanch
out
into
curious
Enquiries
,
as
the
Grammarians
explained
Homer
and
Virgil
in
their
Schools
.
They
expounded
the
Scriptures
according
to
the
Tradition
of
the
Fathers
;
so
as
they
might
tend
most
to
the
Confirmation
of
Faith
,
and
the
Reformation
of
Manners
.
They
endeavoured
to
work
upon
the
Affections
,
not
so
much
by
the
vehemence
of
Figures
and
the
force
of
Declamation
,
as
by
the
weight
and
Importance
of
the
Truths
they
delivered
,
by
the
Authority
of
their
Office
,
by
the
Sanctity
of
their
Lives
and
the
Exemplariness
of
their
good
Works
.
As
for
their
Stile
,
That
they
suited
to
the
capacity
of
their
hearers
.
The
Sermons
of
St.
Austin
are
the
plainest
of
all
his
Works
;
the
Stile
of
them
is
much
shorter
and
much
easier
than
that
of
his
Epistles
;
because
he
Preached
in
a
little
City
to
Labourers
,
Traders
,
and
Seamen
;
but
in
his
Tracts
of
Controversy
,
especially
in
his
Books
against
Julian
,
one
may
see
that
he
had
not
forgot
his
Art
of
Rhetorick
,
which
he
was
Professor
of
for
so
long
a
time
:
On
the
contrary
,
St.
Cyprian
,
St.
Ambrose
,
and
St.
Leo
,
who
preached
in
great
Cities
,
delivered
themselves
with
more
of
pomp
and
Ornament
.
Yet
their
stiles
vary
according
to
the
Particularity
of
their
Genius
,
or
the
relish
of
the
Ages
they
lived
in
.
But
we
must
observe
that
the
faults
with
which
the
modern
Humanists
reproach
the
Fathers
,
are
not
to
be
attributed
to
the
subject
of
Religion
.
These
Criticks
charge
the
Fathers
with
Impropriety
of
Language
;
making
use
of
feeble
Arguments
,
poor
Ornaments
,
farfetch'd
Allegories
,
playing
with
Words
,
and
Chiming
of
Syllables
.
These
were
the
faults
of
the
Age
,
not
of
the
Men.
Had
they
lived
in
the
Age
of
Cicero
or
Terence
,
they
had
spoken
as
Cicero
and
Terence
.
The
Greek
Fathers
come
nearer
to
the
Ancient
Authors
.
Language
had
not
undergone
so
great
a
change
in
the
East
,
nor
had
the
Studies
of
Polite
Learning
been
there
so
much
neglected
.
The
works
of
these
Fathers
are
for
the
most
part
very
Solid
and
very
entertaining
:
And
among
the
rest
St.
John
Chrysostom
is
to
my
thinking
,
the
compleat
Pattern
of
a
Preacher
.
His
usual
method
was
to
begin
with
explaining
the
Scripture
,
verse
by
verse
as
pronounced
by
the
Reader
,
keeping
himself
always
to
the
most
literel
,
Sense
,
and
that
which
most
tended
to
Practice
.
He
concluded
with
a
general
Exhortation
,
which
hath
many
times
little
relation
to
the
foregoing
part
of
his
Discourse
,
but
was
proportioned
to
the
present
Exigencies
of
his
Flock
,
and
directly
applyed
to
his
Auditors
themselves
,
as
so
prudent
and
vigilant
a
Pastor
saw
their
Case
required
.
We
may
observe
also
that
it
was
his
way
to
encounter
Vices
Singly
,
one
by
one
,
and
when
he
began
with
any
one
,
he
never
gave
over
the
Pursuit
till
it
was
either
entirely
Routed
,
or
at
least
very
much
disabled
.
These
Holy
Preachers
did
not
propose
either
Fame
or
Profit
to
themselves
by
Preaching
,
but
the
Conversion
of
their
Hearers
.
That
was
the
only
thing
they
aimed
at
,
and
that
they
pursued
with
all
their
Might
,
and
never
thought
they
had
done
enough
till
they
had
effectually
wrought
the
Change
they
desired
.
Thus
St.
Austin
,
undertook
to
abolish
the
Practise
In
Sermon
time
the
Church
was
open
to
all
comers
,
even
to
the
Infidels
:
Which
Meth.
de●
Peres
c.
xii
.
is
the
reason
that
the
Fathers
were
so
cautions
in
keeping
the
Mysteries
Secret
to
themselves
,
never
speaking
of
them
from
the
Pulpit
,
save
only
in
an
Aenigmatical
way
.
Hence
also
it
is
that
we
often
find
in
their
Sermons
some
part
of
the
Discourse
directed
to
the
Heathens
to
Const.
Ap.
ii
.
c.
lvii
.
draw
them
to
the
Faith
.
During
the
time
of
the
Lessons
and
Sermon
the
Audience
were
regularly
seated
,
the
Men
on
one
side
of
the
Church
and
the
Women
on
the
other
;
and
to
be
separate
and
at
a
greater
distance
from
the
rest
of
the
Congregation
,
the
Women
went
up
into
the
Galeries
where
there
were
any
.
The
more
elderly
Persons
sat
in
the
uppermost
Seats
;
their
Fathers
or
Mothers
held
the
little
Children
before
them
;
for
they
carryed
them
to
Church
with
them
,
provided
they
were
Baptized
.
When
all
the
seats
were
filled
,
the
younger
People
continued
standing
on
their
Feet
.
There
were
Deacons
appointed
on
purpose
to
see
this
order
observed
,
and
to
take
care
that
every
one
heard
with
attention
,
not
to
suffer
any
body
to
Sleep
,
Laugh
,
Whisper
or
make
Signes
;
in
a
Word
,
to
keep
every
body
silent
,
Regular
and
Well
behav'd
.
In
Africa
St.
Austin
takes
notice
that
the
People
Stood
all
Sermon
time
,
but
August
.
de
Catechiz
.
rud.
c.
xxiii
.
he
himself
better
approved
the
custom
of
the
Transmarine
Churches
,
as
he
calls
them
,
where
they
Heard
,
Sitting
.
The
Sermon
being
over
,
the
Deacons
Const.
Apost
.
viii
.
c.
vi
Conc.
Laod.
c.
xix
.
obliged
all
those
who
were
not
to
receive
the
Sacrament
to
depart
.
And
in
the
first
place
the
Audientes
and
Infidels
:
Afterwards
they
made
their
Prayers
for
the
Catechumens
,
and
caused
them
to
Dionys.
Hier.
Eccl.
c.
iii.
Chrysost.
hom
.
iii.
in
ep.
ad
Ephes.
depart
;
then
they
Prayed
for
the
Energumeni
,
or
those
that
were
Possessed
with
Evil
Spirits
,
and
caused
them
to
go
out
;
after
that
they
did
the
like
for
the
Competentes
,
and
at
last
also
for
those
under
,
Penance
.
Thus
there
remaining
in
the
Church
only
the
Faithful
without
any
mixture
,
they
made
their
Prayers
for
the
whole
state
of
Christ's
Church
;
for
all
Orders
and
conditions
of
Men
whether
Ecclesiastical
or
Civil
;
for
all
that
were
any
ways
Afflicted
or
Distressed
;
for
their
Enemies
,
and
for
their
Persecutors
.
The
Deacon
put
them
in
mind
whom
they
were
then
to
Pray
for
,
and
the
Bishop
pronounced
the
Words
of
Prayer
,
after
the
same
form
and
manner
as
is
still
observed
in
our
Churches
on
Good-friday
.
At
other
Masses
we
now
supply
these
Prayers
by
those
of
the
Prone
.
Then
the
Bishop
Saluted
the
People
again
,
and
the
Deacon
said
with
a
loud
Voice
,
Has
any
one
any
thing
to
object
against
any
Man
?
Is
there
here
any
one
not
heartily
Reconciled
?
Embrace
one
another
.
Then
as
a
sign
of
their
being
all
in
perfect
Charity
,
they
gave
each
other
the
Kiss
of
Peace
;
the
Clergy
,
by
themselves
,
and
amongst
the
Layety
,
the
Men
by
themselves
,
and
the
Women
by
themselves
.
AFTER
all
these
preparatorys
began
Const.
Apost
.
viii
.
c.
xii
.
informs
us
,
the
Bishop
came
to
the
Altar
in
a
rich
Habit.
Which
shews
that
they
had
even
in
those
Days
particular
Habits
for
the
Altar
.
Not
that
those
Habits
had
any
thing
singular
in
the
make
or
Figure
of
them
.
The
Chasuble
was
a
common
wearing
Habit
in
the
time
of
St.
Austin
,
and
the
August
.
22.
Civit.
c.
viii
.
de
Florentio
Sartore
Hippon
.
V.
ff.
devestim
.
leg
.
like
we
find
of
the
Dalmatick
in
the
time
of
the
Emperror
Valerian
.
The
Stole
was
a
kind
of
Cloak
,
and
worn
by
Women
as
well
as
Men
;
we
have
now
confounded
it
with
the
Orarium
,
which
was
a
kind
of
Linnen
Handkerchief
,
worn
by
V.
Thomass
.
Discipl
.
P.
i.
l.
i.
c.
31.
&
P.
ii
.
l.
i.
c.
xxiii
.
those
who
affected
Neatness
,
to
wipe
the
Sweat
off
their
Necks
and
Faces
:
And
the
Maniple
was
only
a
Napkin
hanging
But
as
afterwards
when
the
Albe
was
the
common
Habit
of
the
Clergy
in
which
they
allways
appeared
,
the
Priests
were
enjoyned
to
have
by
them
one
particular
Hom.
Leon.
P.
iv
.
to
viii
.
Conc.
P.
xxxiv
.
Constit
.
Riculfi
.
Suess
.
c.
7.
an.
589.
to
ix
.
Conc.
Albe
,
never
to
be
put
on
,
but
at
the
Altar
,
that
they
might
then
appear
unfullied
.
So
t
is
probable
that
when
they
commoly
wore
the
Chasuble
and
the
Dalmatick
,
they
had
particular
ones
for
the
use
of
the
Altar
,
not
differing
in
Shape
from
the
common
sort
,
but
of
richer
Stuffs
and
Livelyer
Colours
,
Above
all
the
Canons
require
of
the
Priests
and
Deacons
never
to
Conc.
Brae
.
iv
.
c.
iii.
an.
675.
Conc.
Laod.
c.
xii
.
13.
perform
the
publick
Offices
of
the
Church
without
having
on
their
Orarium
;
the
use
of
which
was
at
the
same
time
forbidden
to
the
Inferiour
Ministers
.
They
were
willing
that
the
Clergy
even
by
their
Figure
and
Appearance
,
should
give
the
People
a
great
notion
of
their
Character
.
That
their
Faces
,
their
Hands
and
their
Cloaths
appearing
clean
and
without
spots
might
be
a
sign
of
an
inward
Purity
and
Innocence
;
that
the
Modesty
and
Gravity
of
their
Looks
,
their
Air
and
Motion
might
command
Respect
and
excite
Religion
.
The
Prelates
were
so
Nice
herein
,
that
St.
Ambrose
turned
out
of
the
number
of
the
Clergy
two
Persons
,
off
.
c.
19.
the
one
for
an
Indecent
Mien
,
and
the
other
for
an
unseemly
way
of
Walking
.
And
the
event
justifyed
the
judgment
he
made
both
upon
the
one
and
the
other
.
But
here
it
must
still
be
remembred
that
those
Fathers
were
Greeks
and
Romans
,
who
had
the
highest
Ideas
of
true
Decorum
,
and
were
polished
to
the
greatest
exactness
.
The
Bishop
standing
at
the
Altar
,
took
from
the
Hands
of
the
Deacons
the
Oblations
they
had
received
from
the
People
;
but
in
some
Churches
the
Bishop
himself
Can.
Apost
.
iii
,
iv
.
the
Bread
and
Wine
,
which
was
to
be
the
matter
of
the
Sacrifice
.
As
for
all
other
sorts
of
Oblations
,
the
Luminary
,
the
Money
in
Specie
,
and
whatsoever
else
the
Faithful
offered
for
the
Occasions
of
the
Church
,
the
Deacons
received
those
and
laid
them
up
in
Places
appointed
for
that
purpose
:
'T
is
true
,
they
laid
upon
the
Altar
the
new
Fruits
to
have
a
Benediction
pronounced
over
them
at
the
end
of
the
Sacrifice
.
They
used
for
the
Eucharist
no
other
Bread
but
what
was
offered
by
the
People
,
and
blessed
by
the
Bishop
;
and
as
a
sign
of
Communion
with
those
that
were
The
Pastor
after
the
Oblation
of
the
Bread
and
Wine
,
offered
also
the
Incense
which
was
to
represent
the
Prayers
of
the
faithfull
;
as
St.
John
in
the
Apocalyps
,
AFTER
the
Offerings
were
performed
,
Const.
Apo.
viii
.
xi
.
the
Doors
of
the
Church
were
shut
and
carefully
Guarded
by
some
of
the
Deacons
or
Ostiaries
,
placed
there
for
that
purpose
,
who
might
not
open
them
even
to
the
Faithful
themselves
,
till
the
Communion
was
over
.
Other
Deacons
therewere
walking
softly
about
the
Church
to
see
that
no
body
made
the
least
noise
;
and
it
was
the
peculiar
business
of
one
,
or
the
least
sign
of
them
to
keep
an
Eye
over
the
Children
:
They
had
a
place
assigned
them
near
the
Bishop's
Chair
;
and
as
for
those
that
were
very
small
,
their
Mothers
were
ordered
to
take
them
into
their
Arms
:
Thus
all
the
People
were
kept
to
a
deep
silence
,
and
heard
with
a
profound
Reverence
and
Attention
,
the
Prayers
of
the
Preface
,
and
of
that
part
of
the
Service
which
we
now
call
the
Canon
.
The
Bishop
Pronounced
the
Words
with
a
loud
Voice
,
and
all
the
People
said
Amen
,
as
they
did
at
the
end
of
all
other
Prayers
.
These
Prayers
were
much
longer
than
they
are
now
,
as
is
still
to
be
seen
in
the
Oriental
Liturgies
.
The
Church
of
Rome
retained
hath
Const.
Apo.
viii
.
12.
nothing
of
this
form
but
the
Essentials
;
formerly
this
Canon
was
an
Abridgment
of
the
History
of
Religion
,
Praising
God
for
the
Creation
of
the
World
,
for
restoring
it
after
the
Deluge
,
for
the
call
of
Abraham
;
for
the
special
Favours
vouchsafed
to
the
Children
of
Israel
;
and
lastly
,
for
the
Incarnation
of
his
Son
,
and
the
Redemption
of
Mankind
.
After
the
Consecration
,
the
Bishop
Const.
Apo.
viii
.
13.
took
the
Communion
himself
first
;
then
he
gave
it
to
the
Priests
,
then
to
the
Deacons
and
other
Clerks
,
after
them
to
the
Asceticks
or
Monks
,
to
the
Deaconnesses
,
to
the
Virgins
and
other
Religious
Persons
,
to
Children
,
and
at
last
to
all
the
People
.
To
shorten
this
Service
,
which
was
always
very
long
;
many
of
the
Priests
assisted
at
the
same
time
,
in
distributing
the
Body
of
our
Lord
;
and
many
of
the
Deacons
in
Administering
of
the
Cup
:
And
to
avoid
Confusion
,
the
Priest
and
Deacons
carried
the
Communion
walking
through
the
ranks
of
the
People
,
in
the
same
Order
as
they
had
before
received
the
Offerings
;
none
of
the
Communicants
stirring
out
of
his
place
.
The
Men
received
the
Body
of
Jesus
Christ
in
their
Hands
;
and
the
Women
in
peices
of
Linnen
made
on
purpose
for
that
use
.
The
Crumbs
and
Fragments
that
were
left
of
the
Eucharist
,
they
gave
to
little
Children
;
and
the
rest
of
the
Bread
offered
,
but
not
Consecrated
,
was
distributed
among
those
who
did
not
Communicate
:
Panis
Benedictus
or
the
Blessed
Bread
.
During
the
Communion
they
sung
a
Psalm
;
of
which
we
have
now
nothing
left
but
the
Anthem
.
In
the
Fourth
Age
the
Communion
began
to
be
less
frequented
than
in
ep.
ad
Eph.
formerly
.
St.
Chrysostom
complains
that
many
came
to
the
sacred
Mysteries
and
did
not
Communicate
;
and
that
many
others
From
all
this
it
follows
,
that
their
Liturgy
must
needs
have
been
long
:
Nor
indeed
did
Christians
then
think
they
had
any
thing
else
to
do
on
Sundays
but
to
serve
God
.
St.
Gregory
to
shew
how
his
ALL
the
Publick
Service
of
the
Church
in
Psalm
.
i.
pleasure
help'd
to
convey
the
Religion
of
the
Hymn
into
the
minds
of
the
People
with
more
advantage
:
And
this
was
the
true
design
of
Musick
.
The
Antient
Musick
was
not
yet
lost
,
which
was
diversifyed
into
several
kinds
of
Harmony
,
variously
applyed
as
the
Nature
of
the
Subject
did
require
,
Soft
or
V.
Platon
.
iii.
de
Repub
.
Strong
,
Gay
or
Sad
,
Grave
or
Passionate
.
And
we
may
conclude
that
in
the
Services
of
the
Church
,
they
made
choice
of
that
which
agreed
best
with
the
Majesty
and
Purity
of
Religion
;
and
that
they
carefully
avoided
to
apply
to
the
sacred
Mysteries
,
and
the
praysing
of
God
Soft
and
Estaeminate
Airs
,
or
such
as
might
tend
to
affect
the
Heart
with
too
sensible
a
Tenderness
,
or
put
the
Spirits
into
any
Plein
Chant
or
Church
Musick
brought
in
by
St.
Gregory
.
For
what
we
now
call
Musick
,
is
certainly
a
clearly
Different
thing
and
altogether
Modern
.
As
for
the
Chanting
of
the
Prayers
and
Lessons
,
that
we
see
consists
but
of
very
few
Notes
,
only
to
help
to
keep
up
the
Voice
,
and
mark
the
distinction
of
the
Periods
.
I
think
I
have
said
enough
to
shew
how
well
the
Bishops
of
these
first
times
,
understood
to
manage
the
objects
of
Sense
,
so
as
to
make
them
subservient
to
the
end
of
Religion
,
and
by
their
help
to
make
Impressions
of
Piety
even
upon
the
most
heavy
and
Illiterate
.
For
Instance
let
us
suppose
the
solemn
manner
of
their
Celebrating
the
Vigil
of
Easter
at
Rome
,
under
the
Pope
St.
Leo.
The
Faithful
V.
Euseb
.
vi
.
Hist.
c.
ix
on
that
Holy
Night
(
with
their
reverend
Bishop
at
the
Head
of
them
)
Assembled
together
in
a
Body
in
the
Lateran
Church
.
In
the
first
place
immediately
upon
the
Benediction
of
the
new
Fire
,
an
incredible
number
of
Lights
made
the
Holy
Night
look
as
glorious
as
a
fine
Day
.
We
may
imagin
what
a
charming
Sight
it
must
needs
have
been
to
see
this
August
Magnificent
Church
filled
with
such
a
Numerous
Assembly
and
yet
in
so
vast
a
Multitude
of
People
nothing
of
Noise
,
Tumult
or
Confusion
;
but
every
one
Regularly
disposed
and
Ranged
according
to
the
Quality
of
their
Age
and
Sex
,
and
the
station
they
held
in
the
Church
.
And
especially
distinguish'd
from
the
rest
were
those
who
were
to
receive
Baptism
that
very
Night
,
together
with
those
who
had
accomplished
their
Pennance
and
had
been
but
two
Days
before
Readmitted
into
the
Church
.
Their
Eyes
were
entertained
on
every
side
with
the
Marbles
and
Paintings
,
the
glittering
of
the
Gold
,
Silver
and
Precious
Stones
that
Sparkled
upon
the
Consecrated
Plate
,
and
especially
near
the
Holy
Altar
.
The
silence
of
the
Night
admitted
of
no
other
Interruption
,
but
the
Lessons
out
of
the
Prophets
Pronounced
with
a
clear
distinct
and
intelligible
Voice
,
and
intermixt
with
the
Singing
of
the
Versicles
;
that
so
this
Variety
might
make
both
of
them
more
agreeable
.
So
many
grand
and
delightful
Objects
presenting
themselves
at
one
and
the
same
time
,
could
not
but
awaken
the
Soul
and
inspire
her
with
Vigour
both
to
attend
to
those
Holy
Lessons
and
profit
by
them
,
especially
being
prepared
for
them
before
hand
,
by
continual
exercises
in
the
Word
of
God
.
What
must
the
Gravity
and
Modesty
of
the
Deacons
and
other
sacred
Ministers
have
needs
been
,
who
were
made
choice
of
,
and
bred
by
such
a
Prelate
,
and
serv'd
in
his
presence
,
or
rather
in
the
presence
of
God
,
whom
their
own
thoughts
represented
to
them
always
before
their
Eyes
?
But
above
all
,
How
Majestick
must
the
Pope
himself
appear
,
so
venerable
for
his
Learning
,
his
Elocution
,
his
Zeal
,
his
Courage
,
and
all
his
other
Vertues
?
With
what
an
awefull
Reverence
,
with
how
Affectionate
a
Piety
must
he
have
pronounced
over
the
Sacred
Fonts
,
those
Prayers
which
he
himself
first
Composed
;
and
which
his
successors
have
found
so
Pious
,
that
they
have
still
preserved
the
same
for
us
the
space
of
twelve
hundred
Years
?
I
can
no
longer
Wonder
that
on
these
occasions
and
under
such
helps
of
Devotion
,
the
Christians
of
those
Days
should
quite
forget
their
Body
;
and
having
Fasted
all
the
Day
before
,
should
pass
this
Holy
Night
of
the
Resurrection
also
in
Watching
and
Prayer
without
eating
a
bitt
till
the
Day
following
.
BUT
this
great
Day
being
come
,
and
Cass
.
Collat
xxi
.
de
remiss
quinq
.
least
they
should
by
this
little
Relaxation
lose
the
fruit
of
their
past
Abstinence
.
But
at
last
they
observed
the
Church
Distinction
.
St.
Pacomus
according
Vie
de
saint
Pacome
.
c.
viii
.
to
the
direction
of
St.
Palemon
his
Master
on
Easter-day
Eat
a
Sallet
of
Herbs
and
Oil
instead
of
dry
Bread
only
,
which
was
their
usual
Dyet
at
other
times
.
A
certain
Holy
Priest
,
as
God
had
put
it
into
S.
Greg.
ii
.
Dial.
c.
i.
his
mind
,
on
an
Easter
Day
carryed
to
St.
Benet
a
present
of
Provisions
for
him
to
make
better
Cheer
at
that
time
than
ordinary
,
and
to
express
a
more
sensible
rejoycing
on
the
same
Occasion
.
St
Anthony
was
wont
on
Easter
and
Whitsunday
to
put
on
his
Coat
of
Palmtree-leaves
,
which
was
left
him
by
St.
Paul
the
first
Hermite
,
and
St.
Athanasius
at
the
same
time
appeared
clad
in
the
Cloak
St.
Anthony
had
left
to
him
.
And
from
that
time
S.
Leo.
Serm.
iii.
de
Quadrages
.
forward
,
it
was
an
established
custom
among
Christians
to
apparel
themselves
on
the
Festivals
in
their
Richest
Habits
,
and
to
make
better
Fare
than
ordinary
on
those
Days
.
The
Feasts
of
the
Martyrs
had
proportionable
honours
paid
to
them
,
and
were
Celebrated
with
a
great
Concourse
of
People
.
On
Sundays
and
other
Feasts
,
common
to
the
whole
Church
,
every
one
was
content
to
stay
at
home
with
his
own
Bishop
.
But
on
these
special
Feasts
,
they
ran
from
all
parts
to
celebrate
the
Memory
of
the
Saints
;
so
that
upon
these
occasions
many
of
the
Bishops
themselves
often
met
together
at
their
Tombs
.
By
one
example
,
we
may
judge
of
the
rest
.
St.
Paulinus
reckons
up
more
then
twenty
Prud.
Peristeph
.
ii
.
11
,
12.
Martyr
.
Jun.
xxix
.
de
S.
Cassio
.
the
Feast
of
St.
Hippolytus
,
of
St.
Laurence
,
of
the
Apostles
,
St.
Peter
and
St.
Paul
?
They
flocked
to
Rome
from
the
most
distant
places
,
and
at
all
times
:
And
that
was
the
Rise
of
Pilgrimages
.
In
the
time
of
the
Persecution
under
the
Emperor
Claudius
the
second
,
St.
Marius
together
with
St.
Martha
his
Wife
and
Children
,
And
indeed
this
was
a
proper
means
of
assisting
piety
by
Sense
.
The
sight
of
the
Reliques
of
a
Saint
;
his
Sepulchre
,
his
Prison
,
his
Chains
and
the
Inrstuments
of
his
Martyrdom
:
All
these
made
a
quite
different
Impression
upon
the
Mind
from
the
bare
hearing
of
these
things
spoken
of
at
a
distance
.
To
which
add
the
Miracles
frequently
wrought
at
their
Tombs
,
which
often
made
the
Infidels
themselves
glad
to
visit
them
,
upon
the
pressing
Interests
of
their
Lives
and
Healths
.
Every
one
knows
that
one
of
the
first
effects
of
the
liberty
of
Christianity
was
St.
Helenas
care
to
have
due
Honours
done
to
the
Holy
Places
of
the
City
of
Jerusalem
,
and
throughout
all
the
Holy
Land
:
And
from
that
time
forward
,
the
practise
of
going
in
Pilgrimage
to
those
Places
of
Devotion
,
became
more
common
than
before
.
And
St.
Jerome
,
an
eye
Witness
,
assures
us
that
there
were
always
to
be
seen
in
the
Holy
City
a
vast
This
Honour
could
be
paid
to
the
Martyrs
only
in
the
places
were
they
had
suffered
,
till
they
found
the
way
of
dividing
and
Translating
their
Reliques
.
The
Greeks
generally
took
to
that
method
;
but
at
Rome
St.
Gregory
the
Pope
declares
ep.
30.
Brandea
.
that
to
his
time
,
for
the
Reliques
of
the
holy
Apostles
,
they
only
sent
abroad
some
peices
of
Linnen
that
had
touched
their
Sepulchres
,
or
Golden
Keys
which
had
locked
up
some
of
the
fileings
of
St.
Peter's
S.
Greg.
ep
.
v.
vi
.
vi
.
23.
Chains
.
Every
Nation
was
careful
even
to
a
Jealousy
,
to
keep
to
themselves
their
Reliques
,
as
Pledges
of
the
Protection
of
'T
is
probable
also
,
't
was
not
till
these
Times
of
the
Liberty
of
the
Church
that
the
course
of
the
Ecclesiastical
Year
was
brought
to
an
exact
regulation
.
The
Question
concerning
the
Day
on
which
Easter
▪
ought
to
be
Celebrated
,
was
not
entirely
determined
till
the
Council
of
Nice
,
as
indeed
there
had
not
till
then
been
held
any
Oecumenical
Council
,
because
it
was
a
thing
impossible
under
the
Heathen
Emperors
to
bring
together
so
great
an
Assembly
of
Bishops
.
It
was
in
these
times
a
received
Rule
not
to
Administer
Baptism
but
on
Easter
or
Witsunday
,
as
appears
by
the
Pope
St.
Leo's
condemning
Leo.
ep
.
iv
.
the
practice
of
the
Bishops
of
Sicily
who
Baptised
at
Epiphany
.
In
the
same
Epistle
he
also
gives
us
the
Reasons
of
the
Church
for
instituting
her
Feasts
,
and
Appropriating
them
to
the
different
parts
of
the
Ecclesiastical
year
,
and
how
all
this
was
done
for
the
more
solemn
Commemoration
of
the
several
Mysteries
of
the
Life
of
Jesus
Christ
.
Nor
was
it
till
these
times
of
Liberty
that
the
Solemn
Fasts
of
the
Church
were
generally
taken
notice
of
;
and
more
especially
Basil
orat
.
i●
.
de
jejun
.
Hier
,
Epi.
●ii
.
ad
Laetam
.
22.
ad
▪
Eustoch
.
that
of
Lent
Fast
.
No
person
whatsoever
was
dispenced
with
from
keeping
the
Fast
;
no
Condition
,
no
Age
could
plead
an
Exemption
.
All
business
was
laid
a
side
:
One
might
have
seen
the
Chrysost.
in
Gen.
hom
.
i.
init
.
most
populous
Cities
as
still
and
quiet
as
Deserts
.
The
faithful
passed
the
greatest
part
of
the
Day
in
the
Churches
,
praying
,
Reading
the
Scriptures
,
and
hearing
Sermons
;
whence
it
comes
to
pass
,
that
the
Office
for
the
days
of
Lent
is
always
longer
than
the
usual
Service
at
other
times
.
During
all
that
Season
,
there
were
Celebrated
no
Feasts
of
the
Martyrs
,
nor
any
Persons
allowed
to
Marry
.
To
the
Ninth
Age
the
Custome
continued
,
forbearing
Acts
of
Hostility
all
the
time
of
Lent
,
and
neither
Armies
to
March
,
nor
People
to
Travel
,
unless
upon
▪
Extraordinary
Occasions
.
ALL
these
Observations
were
but
the
Septuagesima
Sunday
;
for
that
is
manifestly
the
design
of
all
the
Offices
proper
to
that
Season
.
The
Lessons
out
of
Genesis
represent
to
us
the
Power
of
the
Creator
,
his
Justice
and
his
Severity
.
Here
we
see
Adam
driven
out
of
the
Terrestial
Paradise
,
the
guilty
old
World
destroyed
by
the
Deluge
,
and
those
four
infamous
Cities
consumed
with
Fire
from
Heaven
.
They
whose
Consciences
were
awakened
by
these
Examples
,
and
by
the
powerful
Exhortations
of
the
Prelates
,
apply'd
themselves
to
them
or
to
their
Priests
appointed
to
this
Ministry
;
and
after
having
made
sincere
Confession
of
their
Sins
,
received
thereupon
necessary
Instructions
what
they
were
to
to
do
.
For
it
belonged
to
the
Pastor
to
Judge
whether
he
who
accused
himself
,
was
fit
to
be
admitted
to
Pennane
;
what
Penalty
should
be
imposed
,
and
for
how
long
a
time
;
whether
his
Pennance
should
be
Orig.
hom
.
ii
.
in
ps
.
38.
Socr.
v.
hist.
c.
19.
secret
or
open
,
and
whether
it
were
proper
for
the
Edification
of
the
Church
,
that
he
should
make
the
same
Confession
in
publick
.
Young
Persons
were
not
readily
admitted
to
Pennance
by
reason
of
the
Frailty
of
their
Age
,
which
made
them
affraid
their
Conversion
might
not
hold
.
Their
Conversion
was
likewise
suspected
ad
Exup
.
c.
Augu.
Ser.
57.
detemp
.
Conc.
Ara.
i.
c.
iii.
Carth.
iv
.
can.
76.
78.
who
did
not
desire
Pennance
till
the
Extremity
of
Sickness
:
These
if
they
recovered
were
obliged
to
go
thorow
their
Course
of
Canonical
Pennance
.
Many
did
publick
Pennance
without
any
ones
knowing
the
Particular
Sins
for
Aug.
Epist.
118.
ad
Jan.
Prospe
.
contempl
.
ii
.
c.
7
which
they
did
it
,
and
many
performed
their
Pennance
in
private
for
great
Crimes
,
as
Married
Women
for
Adulteries
committed
unknown
to
their
Husbands
;
those
S.
Leo.
Ep.
80.
&
92.
ad
Rustic
.
c.
ii
.
whose
being
exposed
to
publick
Pennance
would
have
occasioned
too
much
Scandal
,
as
Priests
and
others
that
would
have
lost
their
Lives
if
their
Crimes
had
been
made
Publick
.
But
to
have
seen
Christians
Fasting
,
Praying
,
Prostrating
themselves
upon
the
Earth
,
even
out
of
simple
Devotion
,
was
then
so
common
a
sight
,
that
none
ever
thought
of
enquiring
into
the
particular
occasions
of
it
.
The
times
of
Pennance
were
either
longer
or
shorter
,
according
to
the
different
usages
of
Churches
;
and
those
Penitental
Canons
which
are
now
remaining
,
differ
very
much
from
one
another
;
but
the
more
ancient
generally
the
more
severe
.
St.
Basil
allots
two
years
for
Theft
,
seven
for
Can.
ad
Amphiloch
.
c.
56.
58
,
59.
61.
64.
73.
Fornication
,
eleven
for
Perjury
,
fifteen
for
Adultery
,
Twenty
for
Murder
,
and
the
whole
Life
for
Apostacy
.
They
who
were
enjoined
to
do
publick
hist.
c.
16.
themselves
at
the
Door
of
the
Church
in
a
poor
and
torn
Habit
;
for
such
with
the
Lib.
sacrament
.
Amb.
i.
paen
.
c.
16.
paenit
Rom.
tit
.
i.
c.
11.
shut
up
,
passing
their
time
in
Praying
and
mourning
,
save
on
the
Festival
or
Station
days
,
on
which
they
presented
themselves
at
the
Door
of
the
Church
,
and
this
they
continued
to
do
for
some
time
:
Afterward
they
were
admitted
to
enter
the
Church
and
hear
the
reading
of
the
Scriptures
and
the
Sermon
,
but
obliged
to
depart
before
Prayers
began
.
After
that
they
were
admitted
to
join
in
Prayer
with
the
faithful
,
but
in
a
posture
of
Prostration
.
At
last
they
were
admitted
to
pray
standing
S.
Elig
.
hom
viii
.
as
others
tho'
yet
still
they
were
distinguished
from
the
rest
of
the
Congregation
,
As
for
instance
,
he
that
had
been
guilty
of
willful
Murder
,
was
four
years
among
the
Flentes
;
that
is
to
say
,
he
was
to
come
Ep.
S.
Greg.
Thaum
.
c.
i.
the
Weather
.
He
was
to
be
cloathed
with
Sackcloth
,
to
have
Ashes
on
his
Head
,
and
not
to
cut
his
Hair
.
Thus
he
stood
beging
of
the
Faithful
as
they
entred
into
the
Church
to
take
pity
on
him
and
to
pray
to
God
for
him
:
And
so
indeed
Ambros.
de
paenit
.
i.
c.
vii
.
15.
2.
c.
vii
.
10.
they
did
;
the
whole
Church
in
her
publick
Service
always
remembring
to
pray
for
the
Penitents
in
particular
,
as
she
still
doth
during
the
time
of
Lent
.
The
five
following
years
he
was
in
the
rank
of
Auditors
,
He
entered
the
Church
to
hear
the
Instructions
there
delivered
,
but
so
as
to
remain
in
the
Vestibulum
or
Porch
only
,
with
the
Catechumens
;
and
to
depart
before
the
Prayers
began
:
From
thence
he
passed
to
the
third
Rank
,
and
was
admitted
to
join
in
Prayers
with
the
Faithful
,
but
in
the
same
place
as
before
,
and
Prostrate
or
lying
down
upon
the
Floor
,
and
he
went
out
with
the
Catechumens
.
After
having
been
seven
years
in
this
State
,
he
passed
to
the
last
,
in
which
he
remained
four
years
,
joining
in
Prayer
with
the
Faithful
,
and
standing
as
they
did
;
but
was
not
permitted
to
offer
or
Communicate
with
them
.
At
last
his
twenty
Years
of
Pennance
being
thus
accomplished
,
he
was
again
received
into
full
Communion
with
the
Church
,
and
admitted
to
the
Participation
of
Holy
things
,
that
is
the
Eucharist
.
The
same
Proportion
was
observed
in
the
Fifteen
Years
Pennace
of
the
Adulterer
.
He
was
four
Years
among
the
Flentes
,
five
among
the
Audientes
,
four
with
the
Prostrati
,
and
two
with
the
Consistentes
.
And
by
this
one
may
judge
of
the
other
sort
of
Offenders
.
Not
that
time
alone
did
always
paenit
,
c.
9.
degree
to
another
,
but
only
by
the
apointment
of
the
Bishop
:
But
if
he
dyed
during
the
course
of
his
Pennance
,
before
he
Conc.
Arel
.
ii
.
c.
23.
Con.
Carth.
iv
.
c.
59.
had
accomplished
it
and
received
Absolution
;
they
had
yet
good
hopes
of
his
Salvation
.
They
prayed
for
him
,
and
offered
for
him
the
Holy
Sacrifice
.
When
the
Bishop
judged
it
proper
to
put
a
final
Period
to
his
Pennance
,
it
was
done
at
the
end
of
Lent
,
that
the
Pennitent
might
reenter
upon
his
Participation
of
the
Holy
Mysteries
at
the
Feast
of
Easter
.
On
Holy
Tursday
the
Penitents
presented
S.
Elig
.
hom
.
viii
.
&
11.
and
promise
thereunto
to
hold
up
their
Hands
.
At
length
suffering
himself
to
be
prevailed
upon
by
the
intreaties
of
the
Church
,
and
being
perswaded
of
the
sincerity
of
their
Conversion
,
he
gave
them
Solemn
Absolution
.
Then
they
shaved
and
polled
themselves
,
quitted
their
Penitential
habits
and
began
to
live
like
the
other
Faithful
.
There
was
without
doubt
great
diversity
in
these
outward
Ceremonies
,
according
to
the
difference
of
times
and
places
.
But
they
all
tended
to
the
same
end
,
and
had
a
powerful
Effect
to
make
the
offender
sensible
of
the
Enormity
of
sin
,
and
of
the
difficulty
of
recovering
out
of
it
;
and
to
keep
those
still
within
bounds
who
as
yet
had
preserved
their
Innocence
.
Should
a
Man
,
saith
St.
Austin
,
too
easily
return
de
divers
.
to
the
Happiness
of
his
first
Estate
,
he
would
look
upon
the
falling
into
Mortal
sin
as
a
meer
Triffle
.
NO
.
PERSON
how
great
soever
in
Apol.
c.
xxi
.
the
Caesars
had
become
Christians
long
before
,
if
they
could
have
been
at
the
same
time
Caesars
and
Christians
;
and
Origen
Cont.
Cels.
L.
viii
.
speaks
of
it
much
after
the
same
manner
.
This
strange
work
hath
God
at
last
brought
to
pass
in
the
sight
of
the
whole
World
.
And
this
is
that
mighty
Change
that
gave
Date
to
the
Liberty
of
the
Church
,
that
period
of
time
I
am
now
speaking
of
.
Presently
upon
the
Conversion
of
Constantine
the
name
of
Jesus
Christ
was
written
upon
the
Roman
Ensigns
,
and
his
Cross
displayed
in
the
midst
of
their
Armys
.
That
Instrument
of
the
most
Infamous
Punishment
was
now
turned
into
the
most
glorious
Ornament
of
the
Imperial
Diadem
.
The
Emperor
had
an
Oratory
in
his
Palace
,
where
he
shut
himself
up
whole
Days
together
to
read
the
Holy
Scriptures
:
Observing
the
stated
vita
Const.
c.
xvii
.
xxi
.
hours
of
Prayer
,
and
more
especially
on
Sundays
,
upon
which
he
obliged
the
Heathens
themselves
to
rest
from
their
Labours
.
He
caused
to
be
carryed
in
his
Hist.
c.
viii
.
Army
a
Tent
in
the
form
of
a
Church
,
for
singing
Divine
Service
in
and
Administring
the
Sacraments
to
the
Faithful
;
and
to
that
purpose
he
was
always
attended
by
some
Priests
and
Deacons
.
He
vita
Const.
c.
xlvii
.
made
Constantinople
a
City
perfectly
Christian
.
The
Eve
of
Easter
was
Celebrated
there
with
a
most
magnificent
Illumination
,
not
only
within
the
Churches
,
but
without
.
All
over
the
City
there
were
set
up
lighted
Tapers
,
or
rather
Pillars
of
Wax
,
which
gloriously
turned
the
Night
into
Day
.
In
the
principal
Squares
of
the
City
,
one
might
have
seen
the
Fountains
adorned
with
the
Images
of
the
good
Shepherd
or
of
Daniel
in
the
Lion's
Den.
There
were
no
Idols
or
Temples
of
the
false
Gods
to
be
found
within
her
Walls
.
Who
knows
not
how
Magnificenly
Constantine
treated
the
Fathers
of
the
Nicence
Council
,
and
the
Honours
he
did
them
.
He
furnished
them
with
carriages
Vita
Const.
c.
vi
.
vii
.
to
bring
them
from
the
most
Remote
parts
of
that
vast
Empire
;
he
defrayed
their
Expences
all
the
time
of
their
Session
,
and
sent
them
home
Loaded
with
Presents
.
He
burn't
the
Bills
of
Accusation
that
had
been
preferred
to
him
against
the
Bishops
;
he
Kissed
the
Scarrs
of
the
Confessors
,
that
still
had
upon
them
the
Socrat
hist
.
i.
c.
v.
viiii
▪
marks
of
the
Persecution
;
he
entred
the
Council
without
his
Guards
,
appeared
there
with
a
Modest
and
Respectful
Air
,
and
did
not
sit
down
till
the
Bishops
gave
him
a
sign
.
At
the
Conclusion
of
the
Council
he
made
a
great
Feast
for
them
in
his
Palace
,
and
sate
at
Table
with
them
.
Then
it
was
that
Jesus
Christ
was
manifestly
seen
Reigning
over
the
Kings
of
the
Earth
▪
Theodosius
the
Great
,
did
yet
more
Honour
to
Religion
,
and
that
by
the
practice
of
those
vertues
it
requires
:
He
was
much
in
Prayer
,
apply'd
himself
to
God
in
his
greatest
Affairs
,
and
ascribed
to
him
the
success
of
his
Armes
:
He
had
suffered
himself
to
be
transported
into
a
Passion
against
Theod.
hist.
Eccle.
iv
.
c.
17.
the
Inhabitants
of
Thessalonica
.
The
Sin
was
great
,
but
his
Repentance
was
Proportionable
,
and
he
valued
none
of
the
Bishops
so
highly
as
St.
Ambrose
;
because
he
found
none
that
less
flattered
him
.
His
Empress
hath
also
an
high
Character
given
her
in
History
for
her
Piety
,
and
for
her
Charity
towards
the
Poor
.
The
same
Spirit
run
through
the
Family
,
but
shined
forth
most
brightly
in
St.
Pulcheria
their
Grand-daughter
;
who
at
the
Age
of
fifteen
(
together
with
her
two
Sisters
)
Consecrated
herself
to
God
by
a
Vow
of
Virginity
,
and
who
without
quiting
the
Court
,
led
a
Life
in
it
so
retired
,
so
full
of
Business
,
so
Religious
,
that
the
Writers
of
those
times
compared
the
Palace
to
a
Monastery
,
the
Holiest
thing
they
could
think
of
.
In
this
School
of
vertue
she
caused
to
be
brought
up
the
young
Emperor
Theodosius
His
Sister
did
not
only
exercise
him
in
the
Practices
of
Religion
,
but
caused
him
to
be
taught
with
the
greatest
care
all
the
Accomplishments
proper
for
an
Emperor
.
He
had
the
best
Masters
to
instruct
him
in
Learning
,
and
others
to
teach
him
the
Exercises
of
Riding
and
Arms.
He
was
used
to
the
bearing
of
heat
and
Cold
,
Hunger
and
Thirst
.
She
her
self
Tutored
him
in
all
the
Rules
of
Decency
,
and
Deportment
,
in
his
Habits
,
in
his
Gestures
,
in
his
Gate
and
Posture
of
walking
:
She
brake
his
practice
of
falling
into
loud
and
suddain
fits
of
Laughter
;
taught
him
how
to
appear
(
as
occasion
might
require
)
either
Terrible
or
Pleasant
,
and
to
hearken
with
Patience
to
the
matter
before
him
.
He
was
a
perfect
Master
of
his
Passion
,
obliging
humane
and
tender
to
a
Degree
of
Compassion
.
Such
was
Theodosius
the
younger
,
tho'
born
into
an
Empire
in
the
Luxurious
East
,
and
in
a
very
corrupt
Age.
The
Emperor
Marcian
,
who
after
his
great
services
and
long
experience
succeeded
him
in
the
Throne
,
discovered
the
same
Piety
,
and
the
same
zeal
for
Religion
;
but
joined
with
greater
Force
and
Capacity
.
There
needs
no
other
proof
of
his
Worth
than
the
choice
St.
Pulcheria
made
of
him
,
who
Married
him
only
to
let
him
into
a
Partnership
with
her
in
the
Empire
,
but
upon
Condition
of
keeping
her
Vow
of
Virginity
.
WHILE
the
Princes
lived
at
this
rate
,
V.
Thom.
Disc.
p.
ii
.
l.
i.
c.
20
,
&c.
some
change
,
which
may
deserve
our
Consideration
:
'T
was
now
they
began
to
wear
some
Exteriour
Badges
of
their
profession
:
Though
to
speak
the
Truth
,
the
difference
of
Habit
was
scarce
perceivable
till
after
the
Reign
of
the
Barbarous
Princes
under
whom
the
Clergy
still
kept
to
the
Habit
of
the
Romans
,
as
they
did
to
their
Laws
and
Language
.
Many
embraced
the
way
of
Living
in
common
,
as
being
the
more
perfect
Life
;
and
taken
from
the
first
Church
of
Jerusalem
:
These
as
far
as
possibly
they
could
contrive
it
,
Lodged
all
in
the
same
House
and
eat
in
the
same
Hall
;
At
least
they
held
nothing
in
Propriety
,
subsisting
only
on
what
the
Church
supplied
them
with
;
so
that
they
made
one
large
Family
,
of
which
the
Bishop
was
the
Father
:
Such
were
the
Clergy
under
St.
Eusebius
Vercellensis
under
St.
Martin
,
and
St.
Austin
;
and
these
were
called
Canonical
Clerks
or
Canons
,
V.
Thom.
Disc.
p.
i.
l.
i.
c.
56.
&
p.
ii
.
l.
i.
c.
46.
&
p.
iii.
l.
c.
28.
&
51.
by
way
of
distinction
from
those
who
did
not
live
up
so
strictly
to
the
Letter
of
the
Canons
,
whose
service
the
Church
nevertheless
accepted
of
.
They
who
were
not
thus
embodied
,
lived
at
least
two
or
three
of
them
together
.
The
Priests
who
were
confin'd
to
Churches
in
the
Country
,
had
with
them
some
young
Clerks
whom
they
directed
in
their
Studies
,
whose
Manners
they
formed
,
and
whom
they
kept
always
by
them
as
Witnesses
of
their
own
Conversation
.
Such
were
those
young
Readers
who
suffered
Martyrdom
in
Africa
by
the
Martyrol
.
Jul.
iii.
Vandals
.
The
Bishop
had
also
some
Priest
or
Deacon
who
never
stired
from
him
,
but
lay
always
in
the
same
Chamber
with
him
:
And
this
was
he
whom
the
Greeks
called
the
Syncellus
,
which
afterwards
became
an
high
Dignity
.
The
Pope
St.
Gregory
had
none
but
Clerks
or
Monks
in
his
Palace
,
and
this
Custom
is
still
observ'd
in
the
Court
of
Rome
,
where
the
Domestick
Officers
of
the
Pope
are
all
in
Holy
Orders
.
But
whether
the
Ecclesiasticks
lived
in
Common
or
separate
,
they
were
not
allow'd
to
have
Women
lodging
in
the
same
Houses
with
them
.
Among
the
Accusations
against
Paulus
Samosatenus
,
this
was
Conc.
Antioch
.
ii
.
an.
270.
Euseb
.
vii
.
Hist.
c.
10.
one
,
that
he
kept
in
the
House
with
him
two
young
handsome
Women
whom
he
carried
about
with
him
where
ever
he
went
:
And
that
he
also
permitted
his
Priests
and
Deacons
to
entertain
that
sort
of
Women
whom
they
called
Subintroductae
.
V.
Thom.
p.
i.
l.
i.
c.
49.
n.
ix
.
V.
Mend.
in
Conc.
Elib
.
c.
27.
Conc.
Nic.
cap.
iii.
Sev.
Sulp.
in
vita
S.
Martin
.
Hier.
on
ep.
ad
▪
Nepot
.
Clerks
were
absolutely
forbidden
all
habitation
with
Women
that
were
Strangers
;
that
is
to
say
,
all
that
were
not
very
nearly
Related
to
them
;
which
the
Council
of
Nice
restrained
to
Sisters
,
Mothers
,
and
Aunts
.
And
besides
the
point
of
Cohabitation
,
it
was
not
thought
convenient
that
Ecclesiasticks
should
have
much
Conversation
with
Women
,
though
under
the
pretence
of
Piety
;
or
that
they
should
receive
from
them
their
little
presents
of
Habits
,
Ornaments
,
Fruits
or
other
such
like
Refreshments
,
serving
rather
for
Delight
than
use
,
which
had
any
appearance
of
Voluptuousness
and
Decency
.
But
upon
the
main
,
the
Sanctity
of
the
Ecclesiasticks
was
as
yet
very
great
;
and
though
there
were
always
among
them
Persons
who
had
their
weakness
,
and
their
Passions
,
the
generality
of
them
led
Lives
extreamly
Virtuous
and
Exemplary
.
The
World
likewise
did
them
Justice
,
and
they
were
much
respected
.
Though
the
Bishops
made
no
great
figure
in
the
World
as
to
Temporal
Authority
,
and
though
they
lived
in
a
plain
way
as
private
Persons
,
without
any
thing
of
Worldly
Pomp
or
outside
shew
of
Grandeur
;
yet
they
were
highly
honoured
,
not
only
by
the
People
,
but
also
by
the
Magistrates
,
and
even
by
the
Princes
themselves
.
I
have
before
taken
notice
of
the
Honours
which
Constantine
paid
to
the
Fathers
Assembled
in
Council
at
Nice
.
The
Emperor
Maximus
made
St.
Martin
with
one
of
his
Priests
eat
at
the
same
Table
with
him
,
and
the
Empress
his
Wife
served
them
with
her
own
Hands
.
As
the
Custom
of
the
Romans
then
was
to
give
to
all
Persons
in
place
,
different
Titles
,
as
of
[
*
](A39819-e38850-b)
*
Illustrious
Glorious
,
Renowned
,
most
Eminent
.
Illustris
,
Gloriosus
,
spectabilis
,
V.
Pan●ir
.
in
Not.
Imp.
Clarissimus
,
which
were
stated
Appellations
according
to
the
Rank
and
Dignity
of
the
Persons
to
whom
they
were
apply'd
;
so
they
gave
to
the
Bishops
that
of
Holy
or
blessed
,
to
which
they
added
that
of
Pious
,
Religious
,
belov'd
of
God
,
and
such
like
.
These
Titles
were
so
Appropriated
to
Bishops
,
that
they
were
not
omitted
even
in
the
Processes
made
against
them
;
as
in
those
against
Nestorius
in
the
Council
of
Ephesus
,
and
against
Dioscorus
in
the
Council
of
Calcedon
.
They
were
given
to
Heretical
Bishops
;
and
in
the
Conference
at
Carthage
,
St.
Austin
makes
no
scruple
of
saying
,
the
most
Holy
Emeritus
and
the
most
Holy
Petiliam
,
though
though
they
were
Donatists
.
It
had
been
an
affront
to
them
to
have
denied
them
these
Formalities
of
Respect
.
The
name
of
Papa
or
Pope
,
that
signifies
V.
Bar.
Not
ad
Martyr
.
x.
Jan.
Father
,
which
is
more
especially
used
when
one
would
express
the
Endearments
of
that
Relation
,
was
of
a
long
time
common
to
all
Bishops
of
the
Latin
Church
,
and
in
the
Greek
Church
is
still
given
to
all
Priests
:
They
were
treated
as
Lords
,
and
nothing
is
more
common
in
the
fourth
and
fifth
Ages
than
such
like
Superscriptions
as
these
,
To
the
most
Holy
,
most
Pious
,
and
most
venerable
Lord
N.
Bishop
—
It
was
as
I
shewed
before
a
common
practice
for
People
to
prostrate
themselves
before
them
,
and
kiss
their
Feet
:
So
that
't
is
not
a
thing
so
much
to
be
wondered
at
,
that
these
extraordinary
Honours
should
be
performed
to
the
Supream
Bishop
,
to
whom
the
faithful
have
in
all
Ages
paid
a
singular
deference
,
since
the
V.
epist.
Innoc
.
i.
inter
epist.
August
.
other
Bishops
treated
the
Pope
as
their
Father
,
and
he
treated
them
again
but
as
Brethren
;
as
is
still
done
.
For
the
Church
of
Rome
hath
been
of
all
others
the
most
constant
in
preserving
her
ancient
usages
.
The
regard
which
the
Temporal
Powers
had
for
the
Bishops
,
gave
them
Authority
to
take
upon
them
the
Protection
of
Widows
,
Orphans
and
all
others
whose
case
rendred
them
Objects
of
Compassion
:
Particularly
they
made
use
of
their
Interest
to
beg
the
Lives
of
Criminals
.
Not
but
that
those
Holy
Persons
had
a
Zeal
V.
Epist
.
liv
.
August
.
ad
Maced
.
for
Iustice
;
but
they
knew
there
would
be
always
too
many
left
to
be
made
examples
of
Severity
,
and
they
laboured
for
the
Salvation
of
Souls
.
Whether
the
Condemned
had
been
Christian
or
not
before
,
the
favour
procured
to
them
by
these
hands
could
not
but
be
a
Powerful
motive
to
draw
them
over
both
to
Repentance
and
Baptism
.
And
this
Delight
in
shewing
Mercy
made
even
the
Heathens
themselves
in
Love
with
the
Church
.
The
Church
interceded
also
in
the
behalf
August
.
Epist
100.
133.
134.
139.
edit.
Nov.
of
her
own
Enemies
.
We
have
many
Epistles
of
St.
Austin
where
he
begs
the
favour
of
the
Magistrate
on
the
behalf
of
Donatists
convicted
of
horrid
Violences
and
even
of
Murders
committed
on
the
Catholicks
.
He
pleaded
that
it
Epist.
134.
n.
iii.
iv
.
would
dishonour
the
sufferings
of
the
Murthered
to
put
to
Death
the
Authors
of
them
;
and
that
if
they
could
find
no
other
penalties
for
them
but
Death
,
they
would
thereby
bring
things
to
that
pass
that
the
Church
,
who
delighted
not
in
the
Blood
of
her
Adversaries
,
would
not
dare
to
demand
Justice
against
them
.
This
was
a
general
Rule
,
that
the
Church
was
never
to
seek
the
Death
of
any
Man
.
August
.
Epist
.
lxxxxiii
.
ad
Vincent
.
They
were
content
that
Christian
Princes
should
correct
or
overaw
Hereticks
by
Banishment
or
pecuniary
penalties
,
but
they
were
to
spare
their
Lives
:
And
all
the
Church
declared
their
Abhorrence
of
the
proceeding
of
the
Bishop
Ithacius
Sever.
Sulp.
lib.
ii
.
Baron
.
an.
385.
who
prosecuted
the
Arch-Heretick
Priscillian
to
Death
.
But
the
Bishops
could
not
always
obtain
the
Pardon
they
desired
for
these
sort
of
Offenders
,
no
more
than
they
could
for
others
.
The
Princes
to
preserve
the
publick
Peace
,
Enacted
the
Penalty
of
Death
against
Hereticks
,
and
their
Laws
were
sometimes
put
in
Cod.
de
Haeret
.
Execution
.
In
the
midst
of
all
these
honours
and
the
high
esteem
the
Bishops
and
Clergy
then
had
,
it
,
was
still
required
of
them
to
observe
the
rule
of
Poverty
.
In
Africa
Carth.
c.
lii
.
the
Clergy
how
eminent
soever
they
might
be
for
their
knowledg
in
the
Word
of
God
,
were
enjoyned
to
labour
with
their
Hands
,
to
Till
the
Ground
or
follow
some
other
honest
Employment
,
whereby
they
might
(
without
any
prejudice
to
their
Function
)
get
enough
for
their
own
Subsistence
,
that
is
to
say
,
a
Competency
for
Food
and
Rayment
.
But
this
one
would
take
to
be
understood
rather
of
the
lesser
Clerks
than
of
the
Priests
and
Deacons
,
who
were
suffiiciently
employed
other
ways
.
Though
some
of
them
also
follow'd
V.
Thomass
.
Disc.
P.
i
-
l.
9.
c.
ix
.
x.
xi
.
this
Apostolical
Counsel
.
But
from
what
Fund
soever
the
Clergy
were
supported
,
they
were
obliged
always
to
shew
themselves
examples
of
a
Christian
Frugality
and
Moderation
.
The
Same
Affrican
Canons
give
it
in
Direction
to
the
Bishops
,
that
they
should
content
themselves
with
a
moderate
Table
,
and
Ordinary
Furniture
.
This
Rule
St.
Austin
faithfully
observed
.
One
may
guess
what
was
his
ordinary
way
of
living
,
since
Posidius
who
hath
given
us
the
History
of
his
Life
,
observes
this
particular
of
him
:
That
besides
Pulse
and
Herbs
,
he
would
sometimes
,
when
he
had
Strangers
to
entertain
,
have
some
Flesh-meat
and
Wine
brought
to
his
Table
.
St.
Paulinus
in
the
Paul
.
ep
.
i.
in
fi
.
same
Age
(
he
who
had
quitted
so
vast
an
Estate
)
had
his
Table
served
with
Earthern
Dishes
and
Wooden
Porringers
.
Of
St.
Martin
t
is
observed
,
that
in
visiting
.
Gregory
Nazianzen
lived
much
after
the
same
manner
.
The
Enemies
of
St.
Chrysostom
grounded
one
part
of
their
Calumnies
against
him
,
that
he
Eat
by
himself
and
lived
very
Reserved
.
And
he
himself
Censures
a
certain
Bishop
for
wearing
Paulus
Samasotenus
in
the
Age
Conc.
Antioch
.
ii
.
an
270.
before
.
He
was
charged
with
living
Voluptuously
,
Eating
to
Excess
,
being
too
richly
habited
,
and
that
he
was
attended
,
as
he
passed
about
the
City
,
with
a
numerous
Train
;
more
resembing
the
Pomp
of
a
Magistrate
than
the
Plainess
of
a
Bishop
:
And
yet
he
was
Bishop
of
Antioch
;
the
Capital
of
the
East
,
and
the
third
City
in
the
World
.
They
were
so
Accustomed
to
see
their
Bishops
Modest
and
Humble
,
that
Malicious
and
Indiscreet
People
from
thence
took
occasion
to
pass
harsh
Censures
upon
such
as
were
not
altogether
so
reserved
.
St.
Chrysostom
complaines
of
too
hard
measure
the
Bishops
met
with
upon
this
account
.
There
are
some
,
saith
he
,
that
think
much
a
Bishop
should
go
to
the
Bath
,
that
he
should
Eat
or
ep.
ad
Tit.
in
fi.
Dress
as
other
Men
do
,
that
he
should
have
a
Servant
to
Wait
on
him
or
a
Mule
to
Ride
upon
.
So
Ammianus
Marcellinus
,
who
THAT
which
makes
this
moderation
He
tells
us
that
the
Emperor
built
and
oarnamented
many
Churches
,
as
first
the
Constantinian
(
the
same
with
the
Lateran
)
where
he
bestowed
these
gifts
;
viz:
A
Silver
Tabernacle
of
two
thousand
twenty
five
pound
Weight
,
having
in
the
front
of
it
our
Saviour
seated
in
a
Chair
,
five
foot
in
Heigth
,
weighing
one
hundred
and
twenty
pound
;
and
the
twelve
Apostles
each
of
them
five
foot
high
,
and
weighing
fourscore
pound
a
peice
,
with
Crowns
of
the
purest
Silver
.
On
the
back
side
was
another
Image
of
our
Saviour
five
foot
high
weighing
an
hundred
and
forty
pound
,
and
four
Silver
Angels
of
five
foot
each
,
and
an
hundred
and
fifteen
pound
weight
,
set
with
with
precious
Stones
.
He
gave
also
four
Crowns
of
the
purest
Gold
,
that
is
circles
with
Candlesticks
in
them
,
ornamented
with
twenty
Dolphins
of
fifteen
pound
each
.
Seven
Altars
of
Silver
of
two
hundred
pound
weight
,
seven
Patins
of
Gold
of
thirty
pound
each
,
forty
Calices
of
Gold
of
one
pound
each
,
five
hundred
Calices
of
Silver
of
two
pound
each
:
one
hundred
sixty
Silver
Candlestick
,
forty
of
which
weighed
each
of
them
thirty
pounds
,
the
rest
twenty
pound
apiece
▪
And
many
other
Vessels
.
In
the
Baptistery
the
Cistern
or
Font
was
of
Porphyry
,
overlaid
with
Silver
to
the
weight
of
three
thousand
and
eight
pounds
.
In
it
was
placed
a
Golden
Lamp
of
thirty
pound
weight
,
in
which
were
burning
at
once
two
hundred
pounds
of
sweet
Oyl
;
a
Golden
Lamb
of
thirty
pound
weight
pouring
out
the
Water
;
the
Image
of
our
Saviour
of
the
purest
Silver
,
five
foot
high
,
and
of
an
hundred
sixty
two
pound
weight
,
and
on
his
left
Hand
a
St.
John
Baptist
in
Silver
of
an
hundred
pound
weight
,
and
seven
Silver
Harts
casting
forth
with
Water
,
each
of
eight
hundred
pound
,
set
with
two
and
forty
rich
Stones
.
All
that
he
gave
to
the
Church
and
to
the
Baptistery
amounted
to
six
hundred
seventy
eight
pound
weight
of
Gold
,
nineteen
thousand
six
hundred
seventy
three
of
Silver
:
And
there
going
but
twelve
ounces
to
the
Roman
pound
,
the
whole
amounts
to
one
thousand
and
seventeen
Marks
of
Gold
,
and
twenty
nine
thousand
five
hundred
Marks
of
Silver
,
which
comes
to
about
twelve
hundred
thousand
Livers
,
besides
the
Make
or
fashion
;
counting
the
Mark
of
Gold
at
three
hundred
Livers
,
and
the
Mark
of
Silver
at
thirty
Livers
-
Besides
all
this
Constantine
gave
to
the
same
Church
and
Baptistery
in
Houses
and
Lands
to
the
Yearly
value
of
thirteen
thousand
nine
hundred
thirty
four
Sols
of
Gold
which
comes
to
more
than
fourscore
thousand
Livers
per.
annum
.
Counting
the
Golden
Sol
but
at
six
Livers
.
And
all
this
was
given
to
that
one
Church
,
the
Lateran
.
He
built
seven
others
also
at
Rome
,
that
of
St.
Peter
,
St.
Paul
,
the
Holy
Cross
of
Jerusalem
,
St.
Agness
,
S.
Laurence
,
St.
Peter
and
St.
Marcellinus
.
He
made
also
great
presents
to
that
of
St.
Silvester's
founding
.
He
caused
to
be
built
also
one
Church
at
Ostium
,
another
at
Albanum
,
another
at
Capua
,
and
another
at
Naples
What
he
gave
to
all
the
Churches
in
Gold
and
Silver
Plate
amounted
to
one
thousand
three
hundred
fifty
nine
Marks
,
and
four
ounces
of
Gold
and
twelve
thousand
four
hundred
thirty
seven
Marks
of
Silver
,
which
comes
to
near
upon
seven
Hundred
Fourscore
Thousand
Livers
besides
the
Make
,
The
Yearly
Revenues
,
with
which
he
endowed
them
amounted
to
seventeen
thousand
seven
hundred
and
seven
Solls
of
Gold
,
that
is
,
to
more
than
an
hundred
thousand
Livers
,
and
to
the
value
of
above
twenty
thousand
Livers
in
divers
sorts
of
Perfumes
which
the
Lands
in
Egypt
were
obliged
to
furnish
in
Specie
,
and
that
counting
them
,
but
according
to
the
price
they
now
bear
,
which
is
incomparably
less
than
what
it
was
then
.
The
Church
of
St.
Peter
,
at
Rome
for
example
,
had
Houses
in
Antioch
and
the
adjacent
Country
,
it
had
Estates
belonging
to
it
at
Tarsus
in
Cilicia
,
at
Alexandria
and
throughout
all
Egypt
;
nay
,
it
had
them
lying
as
far
distant
as
in
the
Province
of
Euphrates
,
and
part
of
the
Lands
stood
charged
to
supply
the
Church
with
a
certain
quantity
of
the
Oyl
of
Nard
,
Balm
,
Storax
,
sweet
Cane
,
Saffron
,
and
other
precious
Drugs
for
the
use
of
the
Censers
and
Lamps
.
To
these
we
may
add
the
Churches
Euseb.
vita
Const
.
ii
.
c.
35
,
&c.
which
had
been
Confiscated
during
the
Persecution
.
These
Goods
and
great
Estates
belonging
Thom.
Dis.
part
i.
l.
iii.
c.
xi
.
have
been
glad
to
have
seen
those
Days
again
in
which
the
Church
stood
in
need
of
no
more
than
the
daily
Offerings
of
the
Faithful
,
for
the
supporting
of
their
Poor
,
their
Clergy
,
and
for
all
the
other
occasions
of
the
Church
.
St.
Austin
frequently
offered
to
restore
his
Church-lands
,
but
his
People
would
not
accept
of
them
.
St.
John
Chrysostom
upbraids
the
Christians
of
his
Time
,
that
they
had
by
their
Covetousness
and
hard
Heartedness
forced
the
Bishops
to
procure
settled
Revenues
to
their
Churches
,
least
their
Virgins
,
Widows
and
other
Poor
should
Perish
for
want
,
if
(
as
in
the
Primitive
times
)
they
had
nothing
else
to
depend
upon
but
casual
Alms
:
From
hence
(
saith
he
)
come
Chrysost.
in
Mat.
xxvii
.
10.
hom.
85.
two
inconveniencys
;
You
your selves
live
unprofitably
,
and
the
Priests
of
God
are
busied
in
concerns
Foreign
to
their-Function
.
And
a
little
after
.
You
make
Stewards
,
Farmers
and
Overseers
of
your
Bishops
;
and
instead
of
minding
nothing
but
the
saving
of
your
Souls
,
they
are
every
Day
disturbed
with
what
ought
to
be
the
business
of
Receivers
and
Treasurers
:
And
again
,
Your
uncharitableness
makes
us
Ridiculous
,
for
we
are
obliged
to
leave
our
Prayers
,
instructing
the
People
and
other
Parts
of
our
Holy
Employment
,
to
be
always
treating
with
Vintners
,
Corn
Marchants
and
those
who
sell
other
Provisions
.
So
that
People
have
given
us
names
which
are
fitter
for
Men
of
a
Secular
Character
.
Yet
they
found
out
ways
to
disengage
themselves
from
the
trouble
of
managing
their
temporal
Affairs
.
They
entrusted
the
care
of
them
at
first
with
Arch-deacons
,
and
afterwards
with
Stewards
appointed
for
that
very
purpose
.
And
to
ease
themselves
even
in
the
works
of
Charity
its
self
,
they
procured
of
their
Princes
to
have
establish'd
A
CONSIDERABLE
part
of
the
Goods
of
the
Church
was
employ'd
in
the
founding
Baron
.
ad
Marryrol
.
viii
.
Aug.
them
,
leaving
it
unto
themselves
to
shift
for
their
Lodgings
.
To
this
purpose
there
was
in
every
quarter
of
Rome
a
place
called
the
Diaconium
,
which
was
a
sort
of
Office
for
the
management
of
these
Alms.
A
Deacon
always
resided
there
,
The
House
for
Infants
exposed
,
or
otherwise
wanting
that
Relief
,
was
called
Orphans
,
Orphanotrophium
,
the
Nosocomium
was
an
Hospital
for
the
Sick
;
Xenodochium
Logings
for
Strangers
or
Passengers
:
And
this
is
that
which
in
Latin
is
properly
called
Hospital
,
an
House
of
Entertainment
for
Strangers
.
The
Gerontocomium
was
a
retreat
for
Aged
Persons
.
Ptochotrophium
was
common
to
all
sorts
of
Poor
:
But
there
were
also
such
Houses
of
Charity
Hiron
.
ad
Rustic
.
&
〈◊〉
Sept.
of
Tholose
is
very
remarkable
,
who
reduced
himself
upon
this
score
to
such
a
degree
of
Poverty
,
that
he
carried
the
Body
of
our
Saviour
in
a
little
Basket
,
and
his
Blood
in
a
Calice
of
Glass
.
And
St.
Paulinus
Bishop
of
Nola
having
sold
all
,
Dialog.
c.
i.
ii
.
made
himself
a
Slave
to
ransom
the
Son
of
a
certain
Widow
;
so
that
those
vast
Treasures
of
the
Churches
,
the
Gold
and
Silver
with
which
they
were
Ornamented
,
were
deposited
in
the
nature
of
a
Trust
till
pressing
Occasions
,
as
a
publick
Calamity
,
a
Petilence
,
a
Famine
,
or
the
like
,
should
require
it
;
every
thing
gave
place
to
the
providing
for
the
living
Temples
Jo.
Diac.
vita
S.
Greg.
lib.
iv
.
cap.
xliii
.
of
the
Holy
Ghost
.
They
redeemed
also
such
as
lived
in
Slavery
at
home
,
or
within
the
Empire
,
especially
such
as
were
Christian
Slaves
to
Pagan
or
Jewish
Masters
.
IN
the
last
place
,
it
was
after
the
St.
Anthony
,
St.
Hilarian
,
St.
Pacomus
,
and
the
others
that
followed
their
Examples
did
not
pretend
to
introduce
Novelties
or
outdoe
all
that
ever
went
before
them
.
Their
design
was
only
to
keep
up
the
exact
practise
of
the
Christian
Religion
which
they
saw
every
Day
more
and
more
declining
.
They
always
proposed
the
Asceticks
that
went
before
them
for
their
Examples
.
As
in
Aegypt
,
those
Disciples
of
St.
Mark
,
who
(
as
Cassian
relates
)
lived
in
the
Suburbs
of
S.
Basil
reg.
fas
.
n.
xxii
.
for
example
,
as
to
Habits
,
that
a
Christian
ought
to
content
himself
with
such
Cloathing
as
is
sufficient
for
Decency
,
and
to
defend
the
Body
against
Cold
and
the
other
injuries
of
the
Air
;
but
to
be
as
little
incumbred
as
possible
:
And
therefore
to
be
content
with
one
Garment
both
for
Day
and
Night
,
a
thing
in
the
Country
where
he
lived
not
impracticable
.
There
is
very
little
in
his
Rule
which
is
perculiar
to
Monks
separate
from
the
rest
of
the
World
.
That
which
was
singular
in
the
Monks
was
their
Renouncing
of
Marriage
,
and
Cass
.
Instit
.
v.
c.
12.
16.
&c.
&
6.
c.
7.
Labours
,
in
silence
,
and
exercising
themselves
in
getting
the
Mastery
over
their
Passions
by
degrees
:
So
that
having
,
as
Striven
for
the
Mastery
,
and
Striven
Lawfully
,
they
might
arrive
to
that
Purity
of
Heart
which
might
render
them
fit
to
see
God
-
Upon
these
Principles
were
all
their
Methods
and
Practises
founded
.
St.
Chrysostom
gives
us
a
Memorable
History
of
a
Young
Man
,
whose
Mother
Cass
.
Jnstit
.
lib.
v.
subdue
the
Sin
of
Gluttony
;
and
then
to
prevent
the
Temptations
of
Impurity
,
to
render
the
Soul
more
free
and
Serene
,
and
in
a
proper
condition
to
apply
herself
to
Spiritual
things
.
However
they
used
Jdem
.
Coll.
ii
.
c.
1.
7.
&c.
discretion
in
the
matter
,
and
took
care
to
keep
the
Body
in
sufficient
Plight
to
bear
up
with
their
continual
Labours
and
short
Sleeps
,
without
prejudicing
their
Health
;
so
that
they
lived
to
a
very
great
Age
without
any
Sickness
or
Diseases
.
In
the
Lives
of
the
Fathers
we
meet
with
a
great
number
of
these
Monks
that
lived
to
fourscore
or
fourscore
and
ten
Years
;
some
to
an
hundred
,
and
others
more
.
These
examples
we
chiefly
meet
with
among
the
Aegyptan
Monks
,
who
were
the
most
admired
for
their
Wisdome
;
and
who
,
after
mature
Deliberations
upon
long
Experience
,
came
to
this
conclusion
,
that
the
Dyet
▪
of
the
Monks
should
be
Cass
.
Coll.
ii
.
cap.
xix
.
limited
to
the
eating
of
only
two
little
Loaves
a
Day
of
six
ounces
a
piece
,
and
that
not
till
after
three
a
Clock
,
and
to
the
drinking
of
nothing
but
Water
.
Solitude
they
used
as
a
remedy
against
the
Incitements
of
Impurity
and
Avarice
,
endeavouring
as
much
as
was
possible
to
loose
the
very
Remembrance
of
objects
that
might
excite
such
Temptations
.
They
also
conquered
Avarice
by
their
extream
Poverty
and
by
sticking
close
to
their
Rule
of
having
nothing
of
their
own
and
of
distributing
to
the
Poor
out
of
the
gains
of
every
Days
Labour
,
all
that
remained
over
and
above
their
own
Subsistence
.
And
so
considerable
were
De
Mor.
Eccl.
i.
c.
lxvii
.
these
Alms
(
as
St.
Austin
reports
)
that
they
Fraighted
whole
Vessels
with
them
.
Lastly
,
they
combated
the
passion
of
Anger
by
their
Silence
,
and
by
keeping
such
Company
as
obliged
them
to
bear
with
one
another
;
sloth
they
encountered
by
continuall
Labours
;
Sadnefs
,
by
Prayer
and
singing
of
Psalms
;
Pride
and
V.
Chrysost.
Hom.
lxxii
.
in
Matth.
Vanity
,
by
the
practise
of
an
absolute
Obedience
and
severe
Mortification
.
There
were
also
some
Monks
that
wrought
in
Husbandry
,
and
for
hire
in
the
Harvest
and
Vintages
,
promiscuously
with
other
Labourers
:
But
the
more
perfect
of
them
found
their
Thoughts
too
much
scattered
by
these
Employments
,
and
shut
Cass
.
Collat
.
xxiv
.
de
Mortific
.
c.
iii.
iv
,
&c.
themselves
up
in
their
Cells
making
Rush-Mats
,
Wicker
Baskets
,
and
such
like
things
,
which
did
not
take
them
off
from
Meditating
upon
the
Scriptures
,
and
keeping
their
Souls
always
intent
upon
God
.
There
were
none
of
them
without
some
Business
or
other
,
and
the
least
was
Transcribing
Books
:
However
the
greatest
Part
of
them
did
not
give
themselves
to
Study
,
and
many
of
them
could
not
so
much
as
Read
.
This
way
of
living
being
so
poor
,
so
laborious
and
mean
to
outward
appearance
brought
them
under
the
contempt
of
Libertines
,
and
even
of
some
V.
Cass
.
xvii
.
Collat.
21.
ad
fidel.
patr.
Clergy
.
We
see
nothing
of
solemn
Vows
in
these
first
times
.
St.
Chrysostom
speaks
of
a
Monk's
returning
to
the
World
as
a
thing
of
Freedom
:
He
advises
a
Father
to
engage
his
Son
in
this
Holy
manner
of
Life
,
as
soon
as
he
should
come
to
be
in
a
state
of
Sinning
,
at
about
ten
Years
of
Age
,
and
to
let
him
continue
in
it
for
the
Space
of
Ten
or
twenty
Years
,
till
he
was
perfected
and
established
in
goodness
.
He
himself
quitted
the
Monastick
Life
at
the
end
of
five
Years
,
for
the
recovery
of
his
Health
.
But
one
may
see
by
the
Reprimand
he
gives
his
Friend
Theodorus
,
how
much
those
were
to
blame
,
who
through
lightness
,
disgust
,
or
any
other
unwarantable
motive
took
leave
of
their
vertue
and
a
Monastick
Life
together
.
The
Church
put
them
under
Pennance
,
but
as
for
Civil
Punishments
they
had
none
but
the
disgrace
of
their
Inconstancy
.
The
Sanctity
of
the
Monastick
Life
appeared
with
such
a
Lustre
,
that
within
V.
Chrysost.
hom.
in
ep.
ad
Timoth.
August
.
de
Mor.
Eccl.
i.
c.
lxvii
.
Hier.
praef.
in
reg.
S.
Pacom
.
&
epist.
ad
Eustoch
.
a
short
time
there
spread
all
over
the
East
many
thousands
of
Monks
and
Monasteries
.
The
Rule
of
St.
Pacomus
alone
had
under
it
fifty
thousand
Monks
,
distributed
into
several
Houses
under
the
Government
of
one
Abbot
,
who
all
met
together
at
Easter
to
Celebrate
the
Christian
Passover
.
The
Founding
of
these
kind
of
Monasteries
met
with
no
difficulty
;
they
had
neither
Lands
nor
Possessions
to
make
Chrysost.
ad
fid.
patr.
them
envy'd
:
There
wanted
neither
Permission
,
nor
Assistance
to
those
that
had
a
mind
to
forsake
all
and
retire
into
uninhabited
places
,
and
build
themselves
little
Wooden
Cells
there
,
or
of
Reeds
,
or
what
the
place
afforded
;
to
confine
themselves
to
Silence
and
Labour
,
and
so
to
live
not
only
not
burdensome
to
any
,
but
to
be
very
serviceable
also
to
the
publick
,
by
those
good
Works
and
Charities
before
mentioned
.
These
Monasteries
did
in
time
so
Act.
Conc.
v.
can.
53.
multiply
,
and
spread
themselves
,
that
there
were
of
them
also
in
inhabited
places
,
and
in
the
Neighbourhood
of
great
Gities
.
Thus
it
was
not
thought
reasonable
that
in
plentiful
Countries
,
as
Italy
,
Sicily
and
Greece
,
they
should
be
debarr'd
the
Privilege
.
But
in
what
publick
places
soeve
they
were
,
the
Monks
still
kept
to
their
solitary
way
,
confined
themselves
to
their
Cloysters
,
and
punctually
observed
their
Rule
of
Silence
.
When
they
were
near
enough
to
the
Cities
,
they
came
to
the
publick
Church
to
hear
the
Instructions
of
the
Bishop
,
and
to
participate
of
the
Holy
Mysteries
.
They
had
their
place
allotted
them
separate
from
the
rest
of
the
Congregation
,
as
the
Virgins
and
the
Widows
had
theirs
:
But
this
Ambros.
ad
virg.
laps
.
c.
vi
.
hindred
them
not
to
have
in
their
own
Houses
Oratories
,
where
at
the
stated
Hours
they
all
met
together
and
Prayed
in
common
.
They
that
lived
farther
from
Towns
,
had
among
them
Priests
to
perform
Divine
Service
and
Administer
the
Sacraments
;
and
at
last
it
was
found
convenient
that
every
Monastery
should
have
in
it
one
Priest
at
least
,
and
one
or
two
Deacons
;
and
this
Priest
was
often
their
Abbot
.
Thus
having
no
occasion
to
go
abroad
,
they
were
shut
up
in
their
Monasteries
as
the
Dead
in
their
Sepulchres
:
This
was
the
pretence
that
Arch-Heretick
Eutiches
made
for
his
not
appearing
at
the
Con.
Chalc.
Act.
Council
of
Chalcedon
.
There
were
also
Monasteries
for
Women
,
or
Nunneries
in
the
Deserts
,
where
they
abode
within
Convenient
distance
of
the
Monks
to
receive
mutual
assistance
from
each
other
by
their
Neighbourhood
,
&
yet
so
far
asunder
as
to
avoid
all
danger
and
Scandal
.
The
Monks
built
the
Nuns
their
Cells
,
and
helped
them
in
their
most
laborious
Works
;
the
Nuns
made
the
Monks
Cloaths
,
and
did
them
other
such-like
Services
.
But
all
this
Commerce
of
Charity
was
managed
by
some
aged
Persons
appointed
for
that
purpose
;
none
else
being
suffered
to
go
near
the
Nunneries
.
There
were
also
many
of
these
Nunneries
founded
in
Cities
,
where
all
the
Virgins
Consecrated
to
God
,
lived
in
Community
,
who
before
lived
separate
in
private
Houses
.
The
Nuns
of
Aegypt
and
Syria
Hier.
epist.
48.
ad
Sabinian
.
Baron
.
ad
Martyr.
20
Sept.
cut
off
their
Hair
for
cleanliness
sake
;
in
other
places
they
kept
it
on
:
The
practice
of
Antiquity
in
these
Cases
being
different
.
The
Bishops
who
made
their
Clergy
live
in
common
,
took
their
Method
of
living
from
the
Monks
;
and
as
much
as
the
active
Life
of
the
Clergy
would
permit
,
they
conformed
themselves
to
it
,
so
that
these
Communities
were
often
called
also
by
the
name
of
Monasteries
,
and
in
time
they
were
quite
confounded
one
with
the
other
.
In
the
Fifth
Age
the
greatest
part
Thom.
Disc
.
ii
.
part
.
l.
i.
c.
34
,
35
,
36.
of
the
Bishops
and
Priests
of
Gaul
,
and
of
the
West
,
practiced
the
Monastick
Life
and
wore
the
Habit.
The
Pope
St.
Gregory
was
taken
out
of
a
Monastery
,
where
upon
quitting
the
grandeur
of
this
World
Jo.
Diac.
lib.
ii
.
c.
xi
.
he
had
shut
himelf
up
;
but
notwithstanding
his
Advancement
,
he
still
kept
to
the
Monastick
Life
,
and
filled
his
Palace
with
Pious
Monks
,
out
of
whom
he
made
many
of
his
great
Bishops
,
and
among
the
rest
St.
Austin
the
Monk
,
with
the
other
Apostles
of
England
.
The
true
use
of
the
Monastick
Life
was
to
improve
and
perfect
such
unspotted
Souls
as
had
preserved
the
Innocence
of
their
Baptism
;
or
such
Converted
Sinners
as
desired
to
Purify
themselves
by
Repentance
.
'T
was
for
this
end
they
received
into
their
Monasteries
Persons
of
all
Ages
and
Conditions
:
Young
Children
,
whom
their
Parents
were
for
placing
early
out
of
the
danger
of
the
World
;
Old
Persons
,
who
desired
to
end
their
Lives
Religiously
;
Marryed
Men
,
whose
Wives
also
had
consented
to
the
same
way
of
Living
.
In
the
Rule
of
St.
Fructuosus
THE
Monastick
Life
is
a
sensible
I
have
prov'd
there
that
those
Christians
looked
upon
Religion
as
their
main
Concern
,
making
all
the
Affairs
of
this
Life
subservient
to
it
:
And
thus
it
is
with
the
Monks
who
sequester
themselves
from
the
world
that
they
may
be
at
more
liberty
to
mind
the
most
necessary
Poynt
.
And
for
this
Reason
they
are
called
The
Religious
,
a
name
common
at
first
to
all
good
Christians
.
The
Monks
,
Asceticks
and
Virgins
had
also
the
name
of
Devotes
given
them
,
from
their
being
entirely
Devoted
to
God
.
Those
first
Christians
were
very
frequent
both
in
Publick
and
private
Prayer
,
coming
as
near
as
possibly
they
could
to
the
Rule
of
Praying
always
:
the
Psalmody
is
no-where
better
Regulated
,
nor
more
exactly
observed
than
in
the
Monasteries
,
where
it
still
continues
the
same
as
St.
Benet
set
it
above
eleven
hundred
Years
ago
.
The
Monks
having
nothing
to
divert
them
from
the
exercises
of
Religion
,
have
kept
up
the
Practice
more
exactly
than
even
the
Clergy
themselves
.
'T
is
supposed
they
reduced
the
Office
into
the
form
,
in
which
it
hath
stood
now
for
a
long
time
;
at
least
they
added
the
Prime
and
Complin
,
which
at
first
were
only
private
Prayers
for
every
Christian
Family
,
or
every
Monastery
to
make
use
Chrysost.
Hom.
xvii
.
in
Epist.
ad
Hebr.
that
some
continued
for
the
space
of
two
whole
Years
without
receiving
the
Sacrament
.
Those
Primitive
Christians
spent
much
of
their
time
in
Reading
the
Holy
Scriptures
:
The
Rule
of
St.
Benet
prescribes
Reg.
S.
Ben.
c.
xlviii
.
the
same
to
his
Monks
,
and
more
particularly
that
all
the
time
of
Lent
,
and
on
all
Sundays
,
they
should
apply
themselves
wholly
to
this
Exercise
.
For
on
other
Days
,
they
spent
much
of
their
time
in
the
labour
of
their
Hands
,
of
which
Practice
some
traces
are
still
remaining
;
though
it
must
be
confessed
,
that
of
all
the
Monastick
customs
this
is
the
least
continued
.
Silence
was
necessary
(
as
is
said
before
)
to
avoid
the
common
sins
of
the
Tongue
,
so
frequent
amongst
Men
,
and
yet
so
much
condemned
in
the
Scriptures
;
as
Reviling
,
evil
Reports
,
indecent
Rallery
,
foolish
Jesting
,
vain
,
Impertinent
and
unprofitable
Discourses
;
and
't
is
observable
that
the
best-Regulated
Monasteries
are
those
wherein
the
rule
of
Silence
is
most
rigorously
observed
.
The
names
of
Father
or
Brother
according
to
the
difference
of
Age
or
Quality
,
were
of
Old
the
common
Appellations
among
Christians
.
They
were
very
Obedient
to
their
Prelates
and
to
those
that
had
an
Authority
over
them
;
they
were
closely
cemented
in
Union
among
themselves
;
forward
in
exercising
Hospitality
towards
their
Brethren
and
liberal
in
their
Alms
to
the
Poor
of
what
sort
soever
.
All
this
we
see
still
Practised
in
the
Monasteries
.
BUT
,
mayn't
it
be
said
,
If
the
Monks
To
begin
with
their
Habits
.
St.
Benet
Reg.
S.
Ben.
c.
lv
.
saith
that
the
Monks
ought
to
be
content
with
a
Tunique
,
a
Cowl
,
and
a
Scapulary
It
appears
therefore
that
St.
Benet
gave
his
Monks
no
other
Habits
,
but
such
as
were
then
commonly
worn
by
the
Poorer
sort
of
People
in
his
Country
.
They
were
scarce
any
other
way
Distinguishable
than
by
an
entire
uniformity
among
themselves
,
being
all
of
them
clothed
exactly
alike
;
which
was
but
necessary
,
that
so
the
same
Suits
might
serve
indifferently
for
all
the
Monks
of
the
same
Convent
.
Now
't
is
no
wonder
that
in
the
Course
of
eleven
hundred
Years
,
there
should
be
some
Diversity
found
,
as
to
the
colour
and
shape
of
their
Habits
,
between
the
same
order
of
Monks
that
follow
the
rule
of
St.
Benet
;
considering
the
different
Countries
into
which
they
spread
,
and
the
several
Reformations
made
of
them
in
several
places
.
And
as
for
the
other
Religious
Orders
that
have
been
founded
within
five
hundred
Years
last
past
,
they
have
kept
to
the
same
Habits
which
they
found
in
use
in
their
Times
.
The
greatest
part
wear
no
Linnen
Shirts
,
which
to
us
now-a-Days
seems
a
severe
Prohibition
.
But
the
wearing
of
Linnen
Shirts
was
not
of
common
use
till
long
after
St.
Benet
.
In
Poland
they
are
not
worn
to
this
Day
;
and
throughout
all
Turkey
they
use
no
Sheets
,
and
but
half
undress
for
Bed
,
lying
in
their
Drawers
;
tho'
even
before
the
use
of
Linnen-Sheets
,
't
was
the
common
custom
to
go
into
the
Bed
Stark
naked
,
as
is
still
done
in
Italy
.
And
therefore
their
Rule
obliges
the
Monks
to
Sleep
in
their
Cloaths
,
without
putting
off
so
much
as
their
Girdle
.
As
for
their
Diet
I
have
before
observ'd
,
that
it
was
an
ordinary
thing
not
only
for
Christians
,
but
also
for
the
most
rational
Persons
among
the
Heathens
themselves
to
live
on
Pulse
and
Fish
,
and
that
't
was
a
common
custom
with
them
to
have
some
Book
read
to
them
as
they
sat
at
Meals
.
I
have
also
observed
that
Christians
did
keep
many
private
Fasts
,
besides
the
more
solemn
ones
of
the
Church
,
and
that
they
made
long
Graces
both
before
and
after
Meat
.
So
that
herein
St.
Benet
hath
prescribed
nothing
singular
or
extraordinary
;
on
the
contrary
he
was
so
indulgent
as
to
permit
his
Monks
two
different
Dishes
of
Meat
and
a
little
Wine
.
The
That
the
Dormitory
should
be
without
Partitions
of
Cells
,
as
is
directed
by
the
Rule
of
St.
Benet
,
is
no
more
than
what
their
Living-in-common
in
a
strict
Sense
properly
requires
;
for
this
is
properly
to
Live
in
common
,
to
Sleep
all
in
the
same
Chamber
and
Dine
all
in
the
same
Hall
:
Besides
,
by
this
means
their
Poverty
appeared
more
undisguised
,
and
their
Vertue
was
better
guarded
.
It
was
easy
for
their
Superior
with
one
Glance
of
his
Eye
,
to
observe
whether
any
thing
passed
there
contrary
to
Modesty
;
besides
,
their
Rule
farther
required
,
that
there
should
be
Lights
always
in
the
Dormitory
,
and
that
every
single
Bed
which
consisted
only
of
a
Mat
and
a
Coverlet
,
should
be
placed
in
full
view
.
This
fashion
is
still
kept
up
in
Hospitals
,
and
't
is
certain
was
very
ancient
among
Christians
;
and
the
Cells
likewise
(
or
every
one's
having
his
little
Apartment
to
himself
)
are
of
very
ancient
usage
.
But
with
the
first
Monks
of
the
Deserts
,
these
Cells
were
only
little
Hutts
or
Cottages
where
they
dwelt
separately
,
such
as
those
of
the
Carthusians
and
the
Camaldoli
,
and
though
there
lodged
two
or
three
Monks
together
under
the
same
Roof
,
yet
they
changed
not
their
name
;
and
therefore
we
find
that
the
lesser
Monasteries
,
which
we
now
commonly
call
Priories
,
passed
for
a
long
time
under
the
name
of
Cells
;
they
were
also
called
Casae
.
Both
the
one
and
the
other
of
these
names
seem
to
have
been
taken
up
from
the
lodgings
of
Slaves
:
For
the
Monks
in
their
way
of
living
,
chose
to
imitate
the
condition
of
the
poorest
and
most
despicable
of
Mankind
.
Besides
,
methinks
I
can
trace
in
our
Monasteries
the
Model
of
the
old
Roman
ways
of
Building
,
as
't
is
described
in
Vitruvius
and
Palladius
.
Their
Church
,
that
it
might
be
free
and
convenient
for
Seculars
,
was
always
in
the
front
of
the
Monastery
,
and
seems
to
have
succeeded
in
the
stead
of
the
first
Hall
,
which
the
Romans
called
the
Atrium
:
From
thence
you
pass
into
a
Court
surrounded
with
cover'd
Galleries
,
to
which
they
ordinarily
gave
the
Greek
name
of
Peristilium
;
and
this
is
the
proper
Cloister
it self
,
into
which
was
a
passage
from
the
Church
,
and
out
of
which
you
are
led
into
the
other
parts
of
the
House
;
as
the
Chapter-house
which
was
for
Exedra
of
the
ancients
;
the
Refectory
or
Triclinium
,
and
the
Garden
which
ordinarily
stands
behind
all
the
rest
,
which
was
the
way
of
the
ancients
.
But
let
that
be
as
it
will
,
certain
it
is
,
that
those
Holy
Persons
,
who
formed
their
Rules
for
the
Monks
,
had
no
design
of
introducing
Novelties
,
or
of
distinguishing
themselves
by
the
singularities
of
their
Methods
.
That
which
makes
the
Monks
appear
now
so
strange
and
extraordinary
,
is
the
change
of
other
Mens
Manners
;
as
the
most
ancient
buildings
are
become
singular
,
because
they
are
the
only
Fabricks
left
us
that
have
stood
for
so
many
Ages
.
And
as
the
more
judicious
any
Architect
is
,
so
much
the
more
curious
is
he
in
finding
out
the
imperfect
remains
of
those
old
Buildings
,
as
well
knowing
that
that
the
Art
of
Building
hath
in
these
last
Ages
been
recovered
only
by
the
imitation
of
these
excellent
Models
:
So
Christians
ought
exactly
to
observe
the
Practice
of
the
most
regular
Monasteries
,
to
give
them
a
view
of
the
best
examples
of
a
life
truly
Christian
.
I
know
there
is
scarce
any
thing
which
the
length
of
time
hath
not
somewhat
impaired
;
so
there
is
no
old
building
which
time
hath
entirely
sparred
,
and
of
many-a-one
there
remains
nothing
but
mishapen
Ruins
;
and
yet
by
taking
an
exact
view
even
of
these
Ruins
,
and
examining
the
very
least
Fragments
of
these
precious
Antiquities
,
and
then
by
comparing
them
with
their
Histories
in
the
Books
of
the
Ancients
;
we
come
at
the
same
time
both
to
understand
the
true
proportions
of
the
whole
Fabrick
,
and
the
true
sense
of
the
ancient
Writings
.
After
the
same
manner
great
use
might
be
made
of
our
Enquiries
into
the
Monastick
practices
,
if
together
with
them
we
also
read
the
Rules
of
the
Founders
of
the
several
Orders
,
the
old
Canons
,
the
writings
of
the
new
Testament
,
and
the
lives
of
the
Saints
of
all
Ages
.
In
the
mean
time
it
cannot
be
denied
but
that
the
Monasteries
have
been
the
Repositories
of
all
sorts
of
Antiquities
:
The
greatest
part
of
those
old
Manuscripts
were
found
in
them
,
by
the
help
of
which
,
Learning
hath
been
restor'd
in
these
last
Ages
:
In
them
were
preserved
the
Works
of
the
Fathers
,
and
the
Canons
of
the
Councils
.
We
discover
every
day
in
the
Statutes
and
Customs
of
ancient
Monasteries
,
Ecclesiastical
Antiquities
of
the
greatest
Curiosity
:
In
a
word
,
the
Evangelical
Practice
in
the
Cloysters
hath
been
all
along
kept
up
to
its
primitive
Purity
,
while
in
the
World
it
hath
been
every
Day
changing
from
worse
to
worse
;
and
't
is
this
Declention
of
Religion
I
am
now
entring
upon
.
Part
IV.
HAVING
represented
the
Behaviour
of
the
ancient
Christians
,
I
think
When
Constantine
had
declared
for
Christianity
,
the
Converts
came
into
it
,
in
shoals
;
and
what
the
Prophets
had
of
old
Predicted
concerning
the
Church
was
literally
accomplished
;
that
she
should
be
established
on
the
top
of
the
Mountains
There
were
scarce
any
Pagans
left
but
of
these
two
sorts
;
the
gross
ignorant
vulgar
,
who
were
governed
by
Custom
only
and
who
were
not
capable
of
any
thing
higher
than
the
impressions
of
Sense
;
and
some
affected
Wits
who
to
shew
their
parts
and
Learning
,
and
out
of
a
blind
Veneration
for
Antiquity
,
were
resolved
to
maintain
the
cause
of
Paganism
,
and
to
that
end
underpropped
it
with
the
Allegorical
explications
of
some
Philosophers
Fables
.
These
were
the
Platonicks
of
those
times
,
far
from
the
good
Sense
and
Solidity
of
Plato
and
the
ancient
Academicks
his
Disciples
:
These
fanciful
Wits
picking
up
what
was
most
weak
in
the
Doctrin
of
Plato
,
and
mixing
it
with
that
of
Pythagoras
,
and
with
the
Mysteries
of
the
Aegyptians
,
patch't
up
a
kind
of
Religion
,
which
at
the
bottom
was
founded
upon
Magick
,
and
which
under
the
pretence
of
Worshiping
good
or
bad
Spirits
authorized
all
sorts
of
Superstitions
.
Such
was
the
Religion
of
Julian
the
Apostate
,
and
we
see
somewhat
of
it
in
the
Maxims
of
Apuleius
in
Porphyry
and
Jamblichus
.
But
there
were
few
that
penetrated
into
these
subtilties
,
and
Paganism
sunk
every
day
more
and
more
into
Contempt
.
Among
so
great
a
multitude
of
new
Christians
it
was
impossible
that
some
should
not
pass
in
the
Crowd
,
drawn
in
only
by
Temporal
Considerations
,
upon
the
hopes
of
making
their
Fortunes
under
Christian
Princes
,
Complaisance
to
their
Friends
and
Relations
,
the
fear
of
displeasing
their
Masters
;
and
in
a
word
,
upon
August
.
in
Jo.
vi
.
26.
tract
.
ii
.
all
those
Motives
which
now
a
Days
make
Hypocrites
and
false
Zealots
:
But
these
for
the
most
part
contented
themselves
with
the
bare
Character
of
Catechumens
;
and
being
loath
to
submit
themselves
to
that
strictness
of
Life
which
Christianity
requires
;
they
were
for
deferring
their
Baptism
as
long
as
they
could
,
and
often
to
the
point
of
Death
,
that
so
they
might
to
the
last
continue
the
unhappy
liberty
of
committing
Sin
,
without
Subjecting
themselves
to
the
Discipline
of
Pennance
.
Others
proceeded
even
to
Baptism
,
and
were
V.
Aug.
de
Catechiz
.
c.
xvii
.
Cyr.
Hier.
Procatech
.
not
in
their
Hearts
true
Converts
.
Some
light
inquisitive
People
were
drawn
in
purely
out
of
a
curiosity
to
know
the
Mysteries
which
were
revealed
to
none
but
the
Faithful
.
Their
Superstition
made
them
greedy
after
Religion
,
and
ambitious
of
being
initiated
into
all
sorts
of
Ceremonies
,
and
to
participate
in
every
thing
which
bore
the
name
of
Sacred
,
without
distinguishing
the
true
God
,
or
the
true
Religion
.
Among
so
many
pretenders
to
Christianity
,
what
caution
soever
the
Prelates
could
use
;
They
were
but
Men
,
and
it
was
impossible
they
should
not
sometimes
be
mistaken
.
Many
even
of
those
that
were
Christians
in
good
earnest
,
grew
every
Day
more
and
more
remiss
.
The
fear
of
Martyrdome
Leo.
Serm.
6.
in
Epiph
c.
iii.
Cypr.
de
Lapsis
.
Dionys.
Alex
.
apud
Euseb.
vi
.
Hist.
34.
Euseb
.
viii
.
Hist.
c.
ii
.
was
removed
,
and
Death
did
not
now
appear
to
them
so
near
at
hand
.
Their
security
from
outward
danger
betrayed
them
into
that
great
hazard
of
Laying
aside
their
Watchfulness
.
Even
in
the
state
of
persecution
,
during
the
Intervals
of
their
Troubles
,
there
was
perceived
a
sensible
abatement
of
Christian
fervour
:
Of
this
the
Fathers
very
much
complain
;
ascribing
the
hottest
Persecutions
to
this
remisness
of
Zeal
,
when
ever
they
enjoyed
the
least
Respite
from
their
Enemies
.
How
must
it
then
have
been
with
them
in
a
sure
and
settled
Peace
,
when
t
was
not
only
not
dangerous
to
be
a
Christian
,
but
also
Honourable
and
advantageous
?
The
Princes
and
Magistrates
being
Converted
to
the
Faith
,
still
maintained
their
Secular
Grandeur
;
and
were
never
the
less
good
Christians
for
looking
after
their
temporal
concerns
,
and
exercising
their
Charges
:
So
the
common
sort
of
Believers
seeing
Religion
and
Worldly
greatness
so
fairly
reconciled
in
these
examples
,
began
to
think
there
was
no
such
great
danger
in
Honours
,
Riches
,
and
other
enjoyments
of
this
Life
.
Thus
the
Love
of
pleasure
,
Covetousness
and
Ambition
revived
in
them
.
The
World
was
now
become
Christian
,
yet
still
the
World
was
the
same
.
They
began
now
to
Distinguish
between
Christians
,
and
Saints
,
and
Religious
.
We
find
St.
John
Chrysostom
frequently
complayning
of
it
,
that
To
this
,
add
the
Corruption
of
Nature
that
turns
Food
into
Poyson
.
The
Church
had
in
her
publick
Offices
some
kind
of
Observances
more
agreeable
to
outward
Sense
.
These
were
easily
abused
to
the
Flesh
,
and
applyed
to
wrong
Ends
,
contrary
to
the
Iustitution
of
them
.
The
Sunday
Rejoycings
,
and
those
of
the
other
Grand
Solemnyties
exceeded
sometimes
the
Bounds
of
Sobriety
and
Aug.
ep
.
xxix
.
nov
.
before
observed
)
to
abolish
the
custome
of
making
Entertainments
at
the
Feasts
of
the
Martyrs
,
and
the
Clergy
were
also
Prohibited
from
being
present
at
those
of
Marryages
.
Origen
hath
well
observed
better
part
,
take
off
the
mind
from
applying
it self
to
Spiritual
things
,
and
weaken
its
power
of
bearing
up
against
Temptation
.
Nor
can
the
Spirit
maintain
its
dominion
over
the
Flesh
,
but
by
a
severe
Conduct
and
continual
Application
.
I
speak
here
of
the
same
times
I
have
just
now
described
in
the
third
part
;
and
do
rip
up
in
them
also
the
least
Faults
,
that
so
I
may
the
better
trace
out
the
very
first
beginnings
of
the
Declension
of
Christian
Piety
,
without
designing
in
the
least
to
invalidate
what
I
there
said
of
the
Manners
of
the
Church
in
general
,
or
of
its
Discipline
,
which
was
still
preserved
in
its
full
vigor
:
And
above
all
the
Sanctity
of
their
Clergy
was
extraordinary
.
However
it
must
be
granted
there
were
some
Prelates
too
sensible
of
the
great
Honours
that
were
paid
them
.
And
some
also
were
accused
of
having
misemployed
the
great
Estates
of
which
they
had
the
Disposal
.
One
may
see
what
Complaints
were
preferred
to
the
Council
of
Chalcedon
against
Dioscorus
and
Ibas
upon
this
account
.
I
believe
Conc.
Chalc.
Act.
iii.
&
x.
there
can
scarce
be
found
any
of
the
Orthodox
Bishops
of
those
times
justly
charged
with
the
same
Reproach
.
But
as
the
Arrians
and
other
Hereticks
had
also
their
Bishops
and
Priests
;
Their
Passionate
Conduct
lessened
in
the
eyes
of
the
World
,
the
Honour
of
the
order
it self
.
'T
was
a
great
scandal
to
the
Pagans
and
weak
Christians
to
see
Persons
that
had
such
Venerable
Titles
,
Masters
of
so
little
Temper
,
and
disputing
with
such
heat
against
the
other
Bishops
and
Priests
,
outraging
them
with
Injuries
and
aspersions
both
in
their
Discourses
and
Writings
.
Coming
to
the
Court
,
Solliciting
the
favour
of
the
Prince
to
support
their
Party
.
For
the
Hereticks
omitted
none
of
these
Practises
.
One
might
have
seen
the
Monks
,
transported
with
a
mistaken
Zeal
,
leaving
their
Solitudes
,
flocking
to
the
Cities
,
raising
Seditions
,
and
committing
unheard
of
Insolencies
.
These
disorders
Reigned
pincipally
in
the
East
,
where
the
Spirits
of
Men
being
generally
of
a
more
hot
and
inflexible
Temper
,
their
Passions
presently
took
fire
,
and
carried
them
to
the
highest
Excesses
.
In
the
mean
time
this
mightily
sunk
in
the
eyes
of
the
World
,
the
respect
due
to
Persons
Consecrated
to
Religion
,
and
consequently
the
honour
to
Religion
it self
.
The
outward
appearance
of
vertue
in
the
Heathens
,
was
another
Stumbling-block
to
the
Weak
.
For
some
there
were
that
led
lives
Morally
good
:
Were
true
to
their
Word
,
Just
in
their
Dealing
,
abhorred
Fraud
and
Avarice
;
in
a
Word
,
Aug.
in
Io.
tract
.
xlv
.
observed
all
the
Laws
and
Rules
of
civil
Society
.
Pretending
that
it
was
sufficient
for
a
Man
to
Live
up
to
the
light
of
Nature
,
and
follow
the
Law
of
right
Reason
,
without
troubling
themselves
with
those
disputes
,
which
divided
the
Christians
.
As
if
the
Christians
did
not
profess
to
follow
the
sovereign
Reason
,
that
is
,
the
Word
Incarnate
.
These
wise-Men
of
this
World
looked
upon
Faith
as
an
instance
of
weakness
a
prejudice
of
the
Understanding
;
and
reckoned
Mortification
,
a
rigorous
chastity
,
forbearing
of
Spectacles
and
Profane
Diversions
,
as
a
piece
of
Superstition
.
Now
,
though
Christianity
was
the
Religion
of
the
Prince
,
yet
the
number
of
Pagans
was
still
so
great
that
there
was
no
hindering
Ambros.
ad
Valentin
.
de
relat.
Symmach.
Epist.
xxxi
.
to
have
the
Altar
of
Victory
Restored
.
Some
times
they
proceeded
even
to
open
Violence
against
the
Christians
,
who
publickly
opposed
their
Superstitions
:
And
Pontifex
Maximus
,
or
High
Priest
,
which
gave
them
a
great
Authority
over
all
the
Magistrates
.
So
also
they
had
the
Title
of
Divinity
Numen
,
domus
divina
,
Sa●rum
aerarium
Sacr
patrim
,
&c.
continued
to
them
,
and
every
thing
appertaining
to
it
:
As
their
Palace
,
their
Treasure
,
their
Demesnes
,
their
Letters
,
their
Purple
;
to
all
which
was
commonly
added
the
Epithet
of
Sacred
and
Divine
.
This
Stile
was
necessary
to
keep
up
the
Veneration
of
the
People
,
nor
did
any
of
the
most
Holy
Christian
Bishops
ever
scruple
the
use
of
it
.
In
the
mean
time
the
Pagans
,
as
to
the
generallity
of
them
,
grew
every
Day
more
and
more
Corrupt
.
All
that
hath
been
said
before
of
the
Vices
that
Reigned
in
the
World
when
the
Gospel
made
its
first
appearance
,
was
still
the
same
;
and
excepting
some
few
of
extraordinaty
Force
and
Elevation
,
and
the
Philosophers
I
just
mentioned
,
there
was
neither
among
the
Greeks
nor
the
Romans
,
any
remainder
of
Probity
which
could
come
up
to
a
Counter-Ballance
.
Thus
matters
stood
when
the
Empire
sunk
in
the
West
;
and
though
it
continued
longer
in
the
East
,
yet
it
was
only
till
it
met
with
the
like
violent
Shock
.
There
was
neither
Discipline
in
their
Armies
,
nor
Authority
in
their
Commanders
,
nor
dispatch
in
their
Councils
,
nor
Conduct
in
their
management
,
nor
Vigor
in
their
Youth
,
nor
Prudence
in
the
Aged
,
nor
Love
for
their
Country
,
nor
any
concern
for
the
Common-good
;
every
one
minded
himself
only
,
his
own
Pleasures
and
private
Interests
,
and
basely
either
Neglected
or
Betrayed
the
Publick
.
The
John
.
Rome
The
Christians
living
among
a
People
so
perverse
and
so
extreamly
corrupt
,
I
V.
Salvian
.
de
gubern
.
Dei
.
lib.
vi
.
&
vii
.
mean
these
later
Romans
;
it
was
difficult
to
keep
their
Vertue
from
declining
,
especially
being
no
longer
Strangers
among
the
Infidels
,
as
in
the
times
of
Persecution
,
having
nothing
now
to
guard
against
but
their
Friendship
and
Caresses
:
'T
is
no
wonder
therefore
that
we
find
the
Fathers
of
the
Fourth
Age
upbraiding
Christians
with
the
grossest
Vices
.
St.
Austin
dissembles
August
.
de
Catech.
c.
v.
vii
.
17.
25.
not
the
Matter
,
but
plainly
lets
the
Heathens
disposed
to
turn
Christians
,
know
before
hand
how
great
Sinners
they
were
like
to
meet
with
even
among
the
Christians
themselves
;
that
so
they
might
be
the
less
surprized
at
them
,
and
consequently
the
less
Scandal'd
.
Among
the
Herd
of
them
,
(
saith
he
)
that
fill
our
material
Churches
,
you
will
find
some
Riotous
,
some
Covetous
,
some
Fraudulent
Persons
;
you
will
see
there
some
Gamesters
,
Adulterers
,
Debauchees
,
Play-haunters
;
others
who
apply
themselves
to
Diabolical
remedies
,
Enchanters
,
Astrologers
,
Diviners
of
all
sorts
.
And
yet
all
these
pass
for
Christians
.
He
frankly
confesses
to
the
Manichees
that
That
the
Tares
must
continue
together
with
the
Wheat
till
the
time
of
Harvest
;
that
is
,
the
Day
of
Judgment
:
And
elsewhere
he
censures
the
Injustice
of
them
who
approve
or
condemn
all
Christians
and
all
Monks
in
gegeneral
for
the
good
or
evil
of
some
particular
Aug.
Enchirid.
c.
lxxx
.
great
many
Vices
though
not
of
all
.
To
the
imposing
of
Pennance
it
was
necessarily
required
that
the
Offender
should
desire
it
,
or
at
least
that
he
should
voluntarily
submit
to
it
,
so
that
he
was
obliged
to
acknowledge
his
Offence
,
either
by
a
free
Confession
of
it
himself
,
or
by
acquiesing
in
the
Accusation
of
others
.
Excommunication
was
for
those
who
would
not
accept
of
Pennance
,
though
they
were
convict
,
either
by
their
own
Confession
or
by
legal
Proofs
,
or
by
notoriety
of
Fact
.
And
yet
after
all
,
the
Prudent
and
Charitable
Bishops
did
not
hastily
proceed
to
this
last
extremity
.
They
often
admonished
the
Convicted
Offender
,
and
put
him
in
mind
of
the
desperateness
of
his
Condition
upon
persisting
in
Impenitence
;
they
earnestly
exhorted
him
to
get
out
of
that
dangerous
State
;
they
spared
neither
Threats
nor
Intreaties
to
overcome
the
hardness
of
his
Heart
;
they
lamented
over
him
before
God
,
and
obliged
the
Congregation
to
Pray
for
him
;
they
waited
in
expectation
a
long
time
,
imitating
the
Patience
and
long
Suffering
of
Const.
A●
.
ii
.
cap.
41.
the
Father
of
Mercies
;
in
a
word
,
't
was
not
till
they
had
tried
all
the
Methods
of
Charity
,
that
they
proceeded
to
this
sad
Remedy
;
and
that
with
the
grief
of
a
Parent
,
who
to
save
the
Life
of
his
Son
is
himself
forced
with
his
own
Hand
to
cut
off
his
Arm.
But
as
for
those
whose
Crimes
were
private
and
concealed
,
either
known
only
to
God
,
or
impossible
to
be
proved
,
there
was
no
remedy
against
them
:
They
could
not
deny
them
entrance
into
the
Church
,
nor
participiation
of
the
Sacraments
,
if
they
were
so
Sacrilegiously
impious
as
to
approach
the
holy
Mysteries
.
In
former
times
the
Persecutions
were
sufficient
Trials
to
seperate
the
Chaff
from
the
Wheat
.
But
when
they
ceased
,
Hypocrisy
was
carried
on
to
the
last
breath
of
Men.
In
the
mean
time
the
Church
was
a
great
sufferer
by
these
lukewarm
and
corrupt
Christians
;
their
evil
Discourses
and
evil
Examples
were
a
scandal
to
Religion
;
and
their
loose
Conduct
had
a
pernicious
effect
,
especially
upon
their
own
Families
.
They
did
but
ill
instruct
their
Children
,
and
yet
brought
them
to
Baptism
:
And
this
defect
of
Family
Education
was
of
great
Consequence
in
these
first
Ages
,
where
we
cannot
find
that
there
was
any
Catechism
publickly
appointed
for
the
Instruction
of
Christian
Children
.
THE
Ravages
of
the
Barbarians
who
Hier.
in
.
Iscap
.
v.
in
fi.
&
al.
Idem
epist.
de
fun
.
Nepotiani
in
fi.
&
ad
Gerontiam
&
ad
Agenechiam
.
brought
upon
the
World
by
the
Savage
Nations
of
the
North
;
who
like
a
Flood
breaking
in
upon
the
Roman
Empire
over
run
it
all
.
St.
Jerome
and
the
other
Fathers
who
lived
in
those
times
have
left
us
a
lamentable
Description
of
them
.
A
Barba-Enemy
destroying
all
before
him
,
their
Towns
taken
by
Storm
,
and
their
Countries
lying
at
the
Mercy
of
the
rude
Soldiery
.
'T
is
easy
to
imagin
with
what
distraction
all
Mens
minds
were
filled
;
what
would
become
of
their
Lives
and
Fortunes
,
of
themselves
and
their
families
;
how
to
secure
their
Persons
from
Captivity
,
and
their
Wives
and
Daughters
from
Violation
.
These
were
pressing
Considerations
,
and
violent
Temptations
to
them
to
neglect
their
Spiritual
concerns
:
A
Man
must
have
been
endowed
with
a
very
Heroick
Resolution
to
maintain
the
Constancy
of
his
Mind
in
the
midst
of
the
horrible
Slaughters
,
the
dismal
desolations
,
and
all
the
other
terrible
Ravages
of
a
Brutish
Conqueror
.
We
have
still
extant
the
Letters
of
St
Basil
,
and
the
more
ancient
ones
of
St.
Gregory
Thaumaturgus
,
where
we
may
see
into
what
grievous
Crimes
the
Christians
were
betrayed
by
the
Incursions
of
the
Barbarians
into
Cappadocia
,
and
the
Pennances
thereunpo
enjoyned
them
.
When
the
Vandals
wasted
Africa
,
that
which
most
sensibly
affected
St.
Austin
,
was
as
(
Possidius
relates
it
)
the
hazards
and
loss
of
Souls
by
it
.
He
saw
(
saith
that
Author
)
the
Churches
forsaken
of
their
Priests
and
Ministers
;
the
sacred
Virgins
and
the
other
Religious
scattered
abroad
in
the
wide
World
;
some
sinking
under
their
Torments
,
others
put
to
the
Sword
,
others
led
into
Captivity
;
where
having
lost
the
honour
of
their
Chastity
,
the
Integrity
of
their
Conscience
,
and
the
Orthodoxy
their
Faith
,
they
remained
Slaves
to
their
Brutal
and
unmerciful
Enemies
.
He
saw
the
sacred
Hymns
and
Praises
of
God
given
over
in
the
Churches
,
and
the
very
Buildings
themselves
in
many
places
levell'd
with
the
ground
.
That
the
Sacrifices
and
Sacraments
were
no
longer
sought
after
;
and
they
that
did
desire
them
could
not
easily
meet
with
any
capable
of
Administring
them
.
That
the
Bishops
and
Clergy
whom
God
had
graciously
preserved
from
falling
into
the
Hands
of
the
Enemies
or
gave
them
the
means
of
an
escape
after
they
had
been
taken
were
spoild
of
all
,
and
reduced
to
the
last
degree
of
Beggery
,
without
any
ones
being
able
to
relieve
them
according
to
their
Necessities
.
By
this
Instance
one
may
imagin
how
it
was
with
them
in
the
other
great
Provinces
in
Spain
,
Gaul
and
V.
Conc.
i.
Bracar
.
&
411.
Illyrium
.
What
means
were
there
left
under
these
Confusions
either
for
instructing
the
People
or
breeding
up
Priests
and
Preachers
?
How
could
the
Bishops
visit
their
Flocks
,
or
meet
in
Councils
to
fill
up
the
vacant
Sees
,
and
maintain
the
regularity
of
Discipline
?
The
Church
hath
good
reason
in
all
her
Prayers
to
beg
of
God
the
blessing
of
Peace
and
Tranquillity
,
without
which
the
Publick
exercise
of
Religion
must
needs
fall
to
the
Ground
.
'T
is
true
the
Barbarians
were
converted
.
The
Francs
turned
Christians
,
the
Goths
and
the
Lombards
of
Arians
became
good
Catholicks
;
but
still
they
remained
Barbarians
:
I
call
Barbarism
here
,
that
disposition
of
Mind
by
which
Men
govern
themselves
not
by
Reason
,
but
by
Passion
or
by
Custom
.
We
have
remarkable
instances
of
the
Power
of
Custom
in
the
Iroques
and
the
other
People
of
America
,
whom
we
call
Savages
.
We
have
scarce
ever
heard
of
any
Nation
less
given
to
Women
,
or
less
Subject
to
the
Passion
of
Anger
;
they
are
very
Patient
,
great
admirers
of
Justice
and
Gratitude
,
Liberal
and
Hospitable
:
But
to
this
very
Day
it
hath
been
almost
impossible
to
make
Christians
of
them
,
except
those
who
have
been
brought
up
among
the
French
,
and
from
their
Infancy
familiarized
to
our
Customs
;
not
that
they
want
Reason
or
Understanding
in
those
things
they
are
bred
to
,
but
they
are
incapable
of
receiving
new
Impressions
.
They
can
form
to
themselves
no
notion
of
one
God
the
Creator
of
the
Universe
,
and
Governour
over
all
Nations
:
They
cannot
apprehend
the
reason
why
there
should
be
but
one
only
Religion
in
the
whole
World
;
they
cannot
be
affected
with
the
hopes
of
a
life
to
come
;
nor
comprehend
what
we
mean
when
we
tell
them
of
an
happiness
purely
Spiritual
;
and
much
less
do
they
understand
us
when
we
declare
to
them
the
more
sublime
Mysteries
of
Religion
.
They
will
patiently
hear
what
he
have
to
say
without
contradicting
us
:
but
when
we
have
said
all
we
can
,
one
may
plainly
perceive
they
are
nothing
moved
at
it
:
If
we
put
them
upon
Baptism
,
't
is
an
ordinary
thing
with
them
to
desire
it
,
if
they
find
it
will
be
for
their
Interest
,
or
if
they
can
but
get
some
little
Toy
by
it
;
but
as
soon
as
they
have
gained
their
ends
they
think
no
more
of
their
Vows
;
they
return
to
their
own
People
,
follow
their
old
trade
of
eating
the
Flesh
of
Men
again
,
and
torturing
their
Enemies
to
Death
.
There
are
other
Barbarians
absolutely
stupid
,
as
the
Negroes
and
Cafres
,
in
whom
we
find
no
Sentiments
of
any
Religion
at
all
;
such
dull
heavy
Souls
that
nothing
but
what
is
sensible
and
Palpable
can
enter
into
their
understanding
;
all
these
poor
Creatures
must
first
be
made
Men
before
they
can
be
made
Christians
.
I
will
not
say
that
the
Franks
and
other
People
who
Conquered
the
Romans
were
Barbarous
to
this
degree
;
but
it
is
certain
that
they
had
nothing
of
Learning
among
them
,
nor
any
use
of
Letters
;
that
they
apply'd
themselves
never
to
Arts
nor
Agriculture
;
that
they
lived
by
Blood
and
Plunder
,
and
were
so
fierce
and
Savage
in
their
Natures
,
that
the
Romans
were
even
scared
at
the
very
sight
of
such
horrid
Figures
.
We
see
a
great
deal
of
Inconstancy
and
Inequality
in
their
Conduct
,
which
seems
to
be
the
proper
Character
of
Barbarians
:
For
the
principal
effect
of
reason
is
Constancy
and
Consistency
in
a
Man's
Designs
and
Actions
;
't
is
not
to
act
like
Men
to
be
given
up
to
diversity
of
Passions
,
as
objects
shall
present
themselves
.
It
must
be
owned
there
appears
much
Irregularity
and
Self-contradiction
Conc.
Tolet.
iii.
an.
589.
cap.
xi
.
V.
Gregor.
Pastor
.
iii.
admon
.
31.
Isidor
.
sent.
16.
the
same
time
great
complaints
against
the
too
great
easiness
of
some
Priests
in
admitting
People
to
Penance
more
than
once
,
which
seems
to
have
taken
its
beginning
from
the
Levity
and
Inconstancy
of
the
Barbarians
.
THESE
two
Nations
,
the
Romans
I
But
what
they
wanted
in
knowledge
and
fineness
of
Parts
,
was
largely
made
V.
Thomass
Discp
.
ii
.
l.
i
c.
16.
p.
iii.
l.
i.
c.
20.
amends
for
by
their
Piety
and
solid
Vertues
.
All
the
Discipline
which
I
have
before
described
in
the
Third
Part
continued
to
the
Tenth
Age.
Christians
even
to
the
Princes
and
Kings
themselves
,
were
never
more
constant
in
the
Psalmody
,
and
all
other
exercises
of
Religion
,
than
in
those
times
I
am
now
speaking
of
;
never
more
regular
in
observing
the
Fasts
,
and
Solemnising
the
Festivals
of
the
Church
.
Nothing
is
more
famous
in
History
than
the
Chappel
of
Charlemain
;
as
he
was
for
the
most
part
travailing
,
he
caused
to
he
carried
along
with
him
Reliques
,
sacred
Ornaments
,
and
all
other
things
necessary
for
the
performance
of
the
divine
Offices
,
with
a
numerous
train
of
Clergy
made
up
of
selected
Persons
.
In
his
Travailling
Chappel
the
service
was
performed
with
as
much
magnificence
as
in
any
Cathedral
Church
:
His
example
was
followed
by
the
Princes
that
succeeded
him
;
and
herein
as
in
every
thing
else
these
Princes
were
imitated
by
the
several
great
Lords
who
built
their
Fortunes
upon
the
Ruin
of
this
Family
:
During
all
these
times
there
were
Prelates
of
a
very
exemplary
Life
,
constant
in
Prayer
and
Zealous
for
the
Conversion
of
Souls
,
witness
those
that
planted
the
Faith
in
Gallia
Belgica
,
Germany
and
the
other
remote
Climates
of
the
North.
The
Bishops
increased
daily
in
their
Authority
.
Besides
the
dignity
of
their
Office
,
and
the
Sanctity
of
their
Lives
,
their
capacity
for
business
,
and
their
tender
Affection
for
the
People
doubly
recommended
them
during
the
incursion
of
the
Barbarians
,
they
often
interposed
and
put
a
stop
to
the
fury
of
the
Conquerors
,
to
save
their
Cities
from
Plunder
at
the
peril
of
their
own
Lives
.
Thus
Attila
was
diverted
from
entring
Rome
by
Pope
St.
Leo
,
and
from
Troys
by
St.
Lupus
,
from
Orleans
by
St.
The
Bishops
also
made
use
of
the
credit
they
had
with
their
Princes
,
to
restrain
them
from
Acts
of
Injustice
and
Oppresison
,
to
procure
the
Relief
of
the
Poor
,
and
the
common
good
.
To
these
ends
and
purposes
they
frankly
employed
the
Riches
of
the
Church
.
He
that
reads
what
This
great
Reputation
of
the
Bishops
and
Abbots
insensibly
drew
them
in
to
share
in
the
Temporal
Power
.
They
were
Lords
,
and
had
the
same
priviledges
with
Lay-Peers
,
but
still
with
the
same
Incumbrances
:
As
to
furnish
out
Soldiers
for
the
Service
of
the
State
,
and
often
to
lead
them
in
Person
.
The
different
Nations
were
in
time
sufficiently
intermixed
to
make
the
Clergy
either
of
Barbarians
or
Romans
.
But
an
intire
alteration
in
their
Behavior
,
was
much
more
difficult
.
'T
was
very
hard
to
restrain
them
from
Hunting
,
and
the
exercise
of
Arms
after
their
Ordination
;
especially
when
by
the
orders
of
their
Prince
,
they
were
obliged
to
appear
in
the
Field
.
Nor
indeed
can
it
be
denyed
,
but
that
those
Temporal
Seigneuries
annexed
to
Spiritual
Dignities
were
a
great
cause
of
the
decay
of
Discipline
.
IN
the
East
they
never
had
any
of
The
Emperors
endeavouring
by
their
secular
authority
to
remedy
the
Evil
,
did
only
encrease
it
.
For
instead
of
applying
themselves
to
see
the
Decisions
of
the
Church
put
in
execution
,
by
Chastising
and
Suppressing
the
Obstinate
and
Seditious
by
force
,
they
engaged
themselves
in
the
Controversy
,
and
to
end
the
Dispute
,
made
use
of
dangerous
Accommodations
,
determining
the
Point
by
their
Imperial
Edicts
.
And
at
length
,
encouraged
by
the
servile
compliances
of
the
Bishops
,
they
undertook
the
regulation
of
the
Church
Discipline
,
that
is
to
say
,
they
ruined
it
.
For
there
was
now
no
other
rule
left
but
the
Emperor's
Will
and
Pleasure
.
Though
the
Roman
Empire
in
the
East
was
yet
in
Being
;
yet
they
were
no
longer
Romans
save
only
in
Name
,
nor
Greeks
but
in
Language
.
'T
was
a
meer
Hotch
Potch
of
all
sorts
of
Barbarians
,
Thracians
,
Illyrians
,
Isaurians
,
Armenians
,
Persians
,
Scythians
,
Sarmatians
,
Bulgarians
and
Russians
.
So
that
in
all
History
we
scarce
meet
with
a
People
more
corrupt
then
these
later
Greeks
.
They
had
the
Vices
of
the
Antients
,
but
nothing
of
their
Wit
and
Ingenuity
,
or
of
their
Arts
and
Sciences
.
And
yet
they
were
all
Christians
,
and
very
careful
to
keep
up
the
outward
shew
,
the
pomp
and
formalities
of
Religion
.
When
the
Mahometans
had
made
themselves
Masters
of
the
East
,
the
Christians
of
those
parts
could
not
avoid
keeping
great
Commerce
with
them
.
Great
numbers
of
Greeks
in
Aegypt
and
Syria
liv'd
under
their
Subjection
.
For
the
Conquest
of
the
Musulmans
(
as
the
followers
of
Mahomet
call
themselves
)
established
their
false
Religion
,
without
abolishing
the
exercise
of
the
Christian
,
in
the
places
where
they
found
it
.
Their
Religion
was
too
absurd
to
be
received
by
them
who
had
ever
been
enlightned
with
the
true
Faith
,
since
it
taught
Men
to
Believe
in
a
Man
that
pretended
himself
to
be
sent
from
God
,
upon
his
own
bare
Word
;
without
any
Prophecy
foretelling
his
coming
,
without
any
Miracle
to
prove
his
Mission
,
or
Reason
to
Support
his
Doctrine
.
That
which
got
him
followers
,
was
his
Addressiing
himself
to
the
Arabians
,
a
sort
of
Barbarians
as
Ignorant
as
himself
,
the
happy
success
of
his
Arms
,
and
fairly
dividing
the
Spoils
with
them
.
The
Christians
had
him
in
Detestation
,
and
were
a
long
time
subject
to
the
Mahometans
before
they
could
so
much
as
think
of
being
in
the
least
reconciled
to
their
Religion
.
But
at
last
they
came
to
it
;
and
at
the
end
of
Two
hundred
Years
,
the
Empire
of
the
Musulmans
being
now
in
its
full
Glory
under
Califs
,
their
Religion
began
to
appear
less
frightful
to
the
Christians
,
who
were
now
grown
miserably
Ignorant
,
and
had
their
Spirits
broken
by
a
long
Servitude
.
The
Original
of
Mohometism
was
now
grown
Old
enough
to
be
concealed
and
set
off
with
the
Embelishments
of
a
vast
many
fabulous
Stories
.
The
Pompous
Gallimafrys
of
the
Alcoran
,
where
the
Name
of
God
appearing
in
every
page
,
enough
to
impose
upon
the
Ignorant
.
It
every
where
Inculcates
the
Unity
of
God
,
and
the
Abhorrence
of
Idolatry
:
It
speaks
with
great
vehemence
concerning
the
last
Judgment
,
Hell
,
and
Paradise
;
it
make
honourable
mention
of
Moses
and
the
Prophets
,
of
the
Apostles
and
Martyrs
,
and
gives
high
Encomiums
to
Jesus
Christ
himself
.
Besides
it
imitates
several
of
the
External
Parts
of
Christianity
.
The
Christians
Prayed
seven
times
a
Day
,
the
Musulmans
Prayed
five
:
The
Christians
had
their
Annual
Fast
of
forty
Days
,
the
Musulmans
have
theirs
of
twenty
nine
,
keeping
always
strict
Fast
till
Night
,
as
the
Christians
then
did
:
The
Christians
keep
Sunday
Holy
;
the
Musulmans
Friday
:
We
assemble
in
our
Churches
to
Pray
to
God
,
hear
the
Reading
of
the
Scriptures
and
the
Instructions
of
the
Priest
;
they
also
Pray
after
their
manner
,
in
their
Moschs
,
Read
their
Alcoran
there
,
and
hear
the
Preachings
of
their
Doctors
.
They
make
Pilgrimages
to
the
Land
which
they
Esteem
Holy
,
and
visit
the
Tombs
of
their
pretended
Martyrs
.
'
They
give
much
Alms
,
and
have
Hospitals
Founded
among
them
in
great
numbers
.
They
have
also
some
sorts
of
Religious
Persons
,
who
live
in
Common
,
and
afflict
the
Body
after
a
Terrible
manner
.
For
there
is
no
sort
of
Exteriour
Austerities
which
Persons
without
Vertue
may
not
Imitate
,
either
out
of
Vain
Glory
or
for
Interest
.
But
they
can
never
bring
themselves
to
live
in
Silence
and
Labour
without
being
seen
of
Men.
To
do
this
,
a
Man
must
be
a
Christian
.
Our
Travellers
Bred
up
in
the
midst
of
Christendom
,
are
often
affected
with
this
outside
of
Religion
,
and
those
Moral
Vertues
they
meet
with
amongst
the
Infidels
;
and
sometimes
return
Home
staggered
in
their
Thoughts
,
and
inclining
to
believe
that
all
things
are
indifferent
in
matters
of
Religion
.
Under
how
great
Temptations
then
must
those
poor
Christians
have
layn
,
that
were
Born
under
the
power
of
those
Insidels
,
and
obliged
to
pass
their
whole
Lives
with
them
;
kept
under
Oppression
by
them
,
and
having
no
other
means
of
making
their
condition
Comfortable
in
this
World
,
but
by
quitting
the
Faith
of
their
Ancestors
.
'T
is
a
wonder
they
were
not
all
Perverted
:
And
the
number
of
Christians
still
remayning
throughout
all
the
Levant
after
a
Thousand
Years
of
Temptation
,
is
a
manifest
proof
of
the
power
of
the
Gospel
,
and
of
the
weakness
of
Mahometism
.
The
Christians
also
that
were
subjects
to
the
Emperors
of
Constantinople
might
be
easily
corrupted
by
their
Commerce
with
the
Mahometans
,
and
the
several
sorts
of
Hereticks
that
Infected
all
the
East
.
The
Judgment
of
the
Emperor
Leo
,
Author
of
the
Sect
of
the
Iconoclasts
is
supposed
to
have
been
corrupted
by
the
Jews
,
and
Sarasins
or
the
Arabian
,
Mahometans
.
The
Emperor
Michael
Balbus
passed
for
no
better
than
half-a
-
Jew
.
The
Young
Emperor
Michael
the
third
,
with
the
Lewd
Companions
of
his
Debauches
,
acted
over
in
a
most
execrable
mockery
the
Holy
Ceremonies
of
our
Religion
,
even
to
the
Tremendous
Sacrifice
it self
;
and
not
long
IN
the
West
the
Faith
was
hitherto
Saxony
,
Bavaria
,
and
all
the
rest
of
Germany
.
But
to
secure
it
among
those
rugged
Nations
,
Charlemain
was
oblig'd
to
back
the
Preaching
of
the
Gospel
,
with
the
Sword
and
Temporal
Punishments
;
so
that
there
were
many
involuntary
Conversion
,
which
by
the
unhappines
of
the
Times
was
not
seconded
with
that
care
,
which
was
necessary
to
have
given
Religion
sure
rooting
in
a
new
and
unbroken
Soil
;
so
that
one
may
easily
imagin
there
remained
at
the
bottom
,
a
Core
of
Ignorance
and
Spiritual
Insensibility
.
And
this
perhaps
is
one
of
the
Causes
why
Schism
and
Heresy
have
since
found
so
easy
an
Access
,
and
spread
themselves
all
over
the
North.
The
Civil
Wars
which
were
carryed
on
from
the
Reign
of
Lewis
the
Debonnaire
,
turn'd
all
things
back
again
,
into
a
state
of
Ignorance
and
Confusion
;
even
in
the
soundest
parts
of
the
French
Empire
.
And
to
compleat
their
misery
,
the
Normans
,
as
yet
Pagans
,
ravaged
and
destroyed
it
on
every
side
.
The
Huagarian
Pagans
also
,
overran
Italy
;
the
Sarasins
for
a
long
time
hovered
upon
their
Coasts
,
keeping
them
always
upon
the
Allarm
,
and
at
last
effectually
made
themselves
Masters
of
Apulia
and
Sicily
,
besides
Spain
which
they
had
now
Possessed
for
more
then
an
Age.
So
that
what
Remainders
had
been
hitherto
left
of
the
Old
Roman
Manners
,
and
Polite
Genius
,
were
now
perfectly
worn
out
.
The
loss
of
Arts
,
Learning
,
and
Civility
had
been
the
more
Supportable
,
had
not
the
Interests
of
Religion
been
involved
in
their
Fate
,
which
cannot
subsist
,
without
both
Study
and
Preaching
;
the
one
to
preserve
in
it
the
Soundness
of
Doctrin
,
the
other
the
purity
of
its
Morals
.
Religion
must
necessarily
fall
into
Decay
,
unless
the
Holy
Scriptures
be
diligently
Read
,
Taught
and
Explained
to
the
People
;
unless
the
Apostolical
Traditions
be
preserved
in
their
Purity
,
and
Purged
from
time
to
time
of
those
Spurious
Additions
,
which
the
Inventions
of
Men
make
without
any
just
Authority
.
All
this
was
a
thing
hard
to
be
done
in
the
miserable
times
of
which
we
are
now
speaking
.
The
greatest
part
of
the
Layety
neither
had
Books
,
nor
indeed
could
so
much
as
Read
.
And
if
some
of
the
great
Lords
had
amongst
their
Rarities
some
Antient
Authors
,
yet
they
were
not
able
to
use
them
being
Written
in
Latin
.
The
Latin
was
now
no
longer
in
common
use
;
and
in
the
French
and
the
other
Vulgar
Languages
,
which
were
as
yet
but
in
their
beginning
,
and
unformed
,
nothing
was
Written
(
So
that
as
they
could
not
understand
the
one
,
they
had
nothing
to
Read
in
the
other
.
)
But
the
publick
Offices
of
the
Church
,
were
performed
in
Latin
;
and
the
Scriptures
were
Read
to
the
People
in
the
same
Language
,
but
seldom
Explained
.
The
Lords
,
by
reason
of
the
little
Wars
,
they
continually
had
one
against
another
,
kept
themselves
close
shut
up
every
one
within
the
Walls
of
his
own
Castle
,
so
that
they
seldom
came
near
the
Episcopal
City
,
especially
if
they
chanced
to
be
(
as
it
often
hapned
)
at
War
with
the
Bishop
himself
.
They
were
forced
therefore
to
be
content
with
the
private
Masses
of
their
Chaplains
,
or
the
Office
of
the
Neighbouring
Monasteries
.
But
the
Monks
were
never
designed
for
the
business
of
Preaching
,
nor
could
they
,
without
their
own
Walls
,
exercise
any
thing
of
Discipline
or
Correction
.
In
the
ninth
Age
we
find
the
Conc.
Ticin
.
an.
855.
c.
iv
.
Agob
.
de
priv
.
Sacerd.
Theodulph
.
c.
xlv
.
46.
Hom.
Leon.
P.
P.
iv
.
Bishops
complaining
,
that
all
the
People
of
Estate
and
Quality
had
forsaken
the
Parish
Churches
,
and
earnestly
pressing
it
upon
them
,
that
they
would
vouchsafe
to
shew
themselves
there
at
least
at
the
solemn
seasons
:
So
they
called
those
Feasts
on
which
they
thought
all
Christians
obliged
to
Communicate
,
which
were
these
four
viz.
Christmas
,
Holy
Thursday
,
Easter
.
and
Whitsontide
.
Nor
were
the
common
People
better
instructed
than
their
Nobility
,
except
in
some
Citys
where
they
had
good
Bishops
.
For
most
of
the
Bishops
themselves
,
Preached
so
very
seldom
,
that
we
find
there
were
many
Canons
made
,
requiring
them
to
explain
to
the
People
in
the
Vulgar
Language
the
Creed
and
the
Lords
Prayer
,
that
is
to
say
,
the
first
Rudiments
of
Religion
,
or
as
we
now
call
it
,
the
Catechism
.
In
this
gross
darkness
,
who
could
have
imagined
how
far
Ignorance
and
Credulity
might
improve
,
but
that
we
have
the
Marks
of
it
still
extant
in
the
Old
Legends
of
those
times
?
The
Priests
and
Clergy
were
in
too
mean
a
Capacity
themselves
to
be
able
to
instruct
others
.
Under
those
Universal
Hostilities
with
which
the
World
was
then
Harassed
,
they
were
also
forced
to
take
up
Arms
in
their
own
Defence
,
and
with
Sword
in
Hand
to
secure
the
temporalities
of
the
Church
by
which
they
Subsisted
.
Many
of
them
were
by
their
Poverty
necessitated
to
betake
themselves
to
sordid
Employments
;
or
else
to
travel
about
from
Province
to
Province
,
till
they
could
meet
with
some
Bishop
or
Lord
to
entertain
them
.
Being
Reduced
to
such
a
Condition
,
how
could
they
pursue
their
Studies
or
lead
Lives
Conformable
to
their
orders
.
'T
was
only
in
some
few
Cathedrals
and
Monasteries
,
that
a
regular
Course
of
Studying
and
the
exact
Rules
of
a
Religious
Life
were
preserved
and
maintained
.
All
this
while
the
Monks
This
Ignorance
and
Poverty
to
which
the
Clergy
and
Monks
were
reduced
,
so
debased
their
Spirits
,
that
they
soon
became
insensible
of
the
Sufferings
of
the
Church
in
general
,
and
little
minded
any
thing
else
than
how
to
secure
their
own
Stakes
,
and
Live
at
Ease
themselves
.
Thus
Simony
came
to
be
a
common
practise
,
Concubinage
was
so
too
,
and
often
maintained
with
great
Impudence
;
especially
in
Germany
,
where
Religion
ever
had
a
weak
footing
.
These
Ignorant
Clerks
,
who
never
looked
upon
their
Ministry
as
any
thing
else
than
meerly
a
Trade
to
get
a
Livelihood
;
who
Lived
every
one
by
themselves
,
without
applying
to
their
Studies
or
their
Prayers
,
but
very
much
to
their
secular
Affairs
;
did
not
uuderstand
the
reasons
of
Celibacy
,
and
looked
upon
the
enjoyning
it
as
an
Insupportable
Tyrany
.
This
was
the
cause
of
the
Rage
they
expressed
against
Pope
Gregory
the
Seventh
and
all
others
who
were
for
taking
away
this
occasion
of
Offence
.
Under
these
Publick
Calamities
one
may
easily
imagin
ho
wmiserably
the
Poor
were
neglected
.
How
could
they
be
releived
by
the
Clergy
who
had
so
much
ado
to
live
themselves
?
or
where
could
they
receive
Alms
in
the
times
of
such
dreadful
Famines
as
happened
in
these
Ages
,
where
we
often
read
of
Mens
being
reduced
to
feed
on
human
Flesh
?
Nor
was
Commerce
in
those
Days
sufficiently
open
to
have
the
wants
of
one
Country
supplyed
out
of
the
abundance
of
Conc.
Calchut
.
in
Ang.
787.
Tribur
.
89●
de
consecr.
dist.
i.
c.
45.
another
.
The
Church
found
it
difficult
to
perserve
its
Consecrated
Plate
:
'T
is
in
these
times
we
see
the
Prohibition
of
the
use
of
Calices
of
Horn
,
Glass
,
Wood
or
Copper
;
and
the
permission
of
them
of
Tin
:
Not
but
that
the
Churches
had
still
vast
Patrimonies
;
but
that
served
only
as
a
Bait
to
the
Princes
and
Lords
the
more
greedily
to
invade
them
.
The
Bishopricks
were
often
usurped
by
Persons
altogether
unqualified
,
who
seized
them
by
violence
:
Many
times
a
Neighbouring
Lord
would
by
main
force
of
Arms
place
a
Son
of
his
under
Age
in
the
Episcopal
See
,
to
Plunder
the
Church
under
his
Name
.
Rome
its
self
was
not
secured
from
these
disorders
,
the
Petit
Neighbouring
Tyrants
insulted
her
most
;
and
during
the
tenth
Age
we
meet
with
nothing
but
violent
Intrusions
and
Expulsions
in
this
principal
See
,
where
till
now
Ecclesiastical
Discipline
had
been
all
along
maintained
in
its
Genuine
Purity
.
Councils
were
very
rarely
held
by
reason
of
the
difficulty
of
their
meeting
,
and
the
universal
Commotions
,
which
were
such
that
they
could
not
safely
pass
from
one
City
to
another
.
Thus
not
only
the
Diseases
of
the
Church
were
desperate
,
but
even
the
Remedies
were
hard
to
come
at
.
The
Precedents
and
Rules
of
the
former
Ages
were
by
little
and
little
lost
and
forgotten
:
by
seeing
Crimes
pass
unpunished
,
Men
ventured
more
boldly
upon
them
;
and
thus
they
were
at
first
accustomed
to
them
,
and
at
last
hardned
in
them
:
It
was
now
no
longer
an
ordinary
Distemper
but
a
plain
loss
of
Sense
and
a
Spiritual
Lethargy
.
Every
one
was
a
Christian
,
but
in
such
a
manner
as
if
they
had
thought
it
a
bare
priviledge
of
Nature
,
and
the
Christian
and
the
Man
had
been
the
same
thing
:
There
was
now
no
longer
a
distinction
.
Christianity
was
little
more
than
a
Custom
of
the
Country
,
and
scarce
discovered
it self
in
any
thing
else
than
in
some
external
Formalities
.
As
for
Vertues
and
Vices
,
there
was
hardly
any
difference
between
Christians
and
Jews
or
Infidels
,
but
only
in
Ceremonies
,
which
have
not
force
sufficient
for
the
reforming
Mens
Manners
.
HAD
not
the
Christian
Religion
been
the
work
of
God
,
it
could
never
have
That
he
is
in
the
midst
of
his
Church
,
and
that
all
the
Revolutions
of
Affairs
are
not
able
to
overthrow
her
;
on
the
contrary
,
the
power
of
the
Gospel
in
a
most
wonderful
manner
shined
forth
in
these
miserable
times
.
How
much
soever
ignorance
prevailed
,
yet
all
the
World
acknowledged
and
adored
the
one
only
God
,
Creator
of
the
universe
;
and
Jesus
Christ
the
Saviour
of
Mankind
:
All
the
World
believed
a
future
Judgment
and
the
Life
to
come
;
all
the
great
principles
of
Morality
were
every
where
received
and
acknowledged
;
whereas
in
the
most
enlightned
times
of
ancient
Greece
they
were
always
doubted
and
disputed
even
by
the
Philosophers
themselves
.
'T
is
true
,
these
principles
were
but
ill
practiced
;
and
though
none
called
the
truth
of
them
into
Question
,
yet
few
pursued
them
to
their
necessary
Consequences
,
so
as
to
lead
their
Lives
in
conformity
to
them
:
But
the
Morals
of
Christianity
failed
not
to
produce
some
good
effect
,
even
upon
those
that
were
no
good
Christians
.
It
prevented
a
world
of
mischief
;
it
softned
the
most
Barbarious
People
,
and
V.
Euseb
.
i.
Prae.
Evan.
c.
iii
,
&c.
made
them
more
tractable
and
Humane
If
they
did
not
avoid
all
Crimes
,
yet
many
of
them
repented
at
least
,
and
did
Penance
;
or
if
they
did
not
do
that
,
yet
in
their
own
Consciences
they
condemned
and
disapproved
of
them
:
In
a
Word
,
Christianity
in
all
places
where
it
prevailed
gave
a
general
Tincture
of
Humanity
,
Modesly
,
and
Decency
of
Behaviour
,
not
to
be
met
with
any
where
else
.
In
these
times
of
which
I
am
now
speaking
,
when
the
Face
of
the
Church
appeared
so
disfigured
in
general
,
yet
there
were
great
Doctors
and
great
Saints
of
all
Conditions
in
all
parts
of
the
West
;
in
France
the
Monastick
discipline
began
to
raise
up
its
head
by
the
Foundation
of
the
famous
Monastery
of
Cluny
,
whose
first
Abbots
,
St.
Odon
and
St.
Majolus
are
renowned
both
for
their
Life
and
Doctrine
.
In
Italy
St.
Romualdus
founded
the
Monastery
of
Camaldoli
with
many
others
,
and
had
many
eminent
Disciples
:
We
see
in
the
same
times
many
holy
Bishops
of
an
extraordinary
Zeal
for
Religion
,
a
St.
Dunstan
in
England
,
a
St.
Vdalric
in
Germany
,
a
St.
Adelbert
in
Bohemia
,
the
Apostle
of
the
Sclavi
and
a
Martyr
:
We
see
St.
Boniface
also
a
Martyr
in
Russia
,
St.
Bruno
in
Prussia
,
St.
Gerard
,
a
noble
Venetian
,
Bishop
and
Martyr
in
Hungary
;
and
many
others
who
by
their
Preachings
,
their
Holiness
,
and
their
Miracles
continued
down
the
Tradition
of
sound
Doctrine
and
Ecclesiastical
discipline
.
In
the
same
Age
we
have
amongst
the
Laity
many
Saints
,
even
of
the
greatest
Lords
,
as
St.
Gerald
Count
of
Aurillac
,
St.
Stephen
King
of
Hungary
,
and
St.
Emeric
his
Son
,
the
Emperor
St.
Henry
,
King
Robert
.
In
these
Saints
,
particularly
those
of
the
Nations
newly
Converted
,
as
St.
Henry
and
St.
Stephen
,
we
may
see
what
dispositions
towards
Vertue
were
found
in
those
Nations
whom
the
Romans
called
Barbarians
.
They
were
naturally
great
observers
of
common
Equity
,
generously
Plain
and
Open-hearted
,
Chast
,
Despisers
of
Pleasure
and
sensual
satisfaction
;
lovers
of
Justice
,
Hospitality
and
Alms-giving
.
When
these
Serious
,
Sincere
,
and
Couragious
People
had
once
made
trial
of
the
Christian
Religion
,
they
Embraced
it
heartily
.
They
never
sought
after
Niceties
in
the
Interpretation
of
it
,
nor
were
they
staggered
at
any
of
the
difficulties
it
contained
:
'T
is
true
their
Conduct
was
not
always
so
consistent
and
uniform
as
that
of
the
ancient
Greeks
and
Romans
;
but
then
they
were
greater
Strangers
to
Hypocrisy
.
'T
was
by
the
special
Care
and
Authority
of
these
Holy
Persons
,
that
the
Publick
Peace
began
to
be
re-established
by
making
all
the
Lords
swear
to
the
Truce
Glab
.
li.
v.
c.
i.
an.
1041.
of
God
;
so
they
called
the
Cessation
of
all
acts
of
Hostility
from
Wednesday
Night
to
Munday
Morning
in
every
Week
;
and
all
that
time
the
Clergy
,
Monks
,
Pilgrims
and
Labourers
in
Husbandry
were
to
be
unmolested
.
This
Truce
was
established
extr.
de
trev
.
&
pa.
in
many
Councils
under
the
pain
of
Excommunication
;
such
force
had
Religion
upon
the
Minds
of
Men
,
when
the
very
Foundations
of
civil
Society
were
almost
overthrown
.
In
these
times
also
we
meet
with
frequent
mention
of
Excommunication
against
those
who
should
strike
a
Clergy-man
;
this
was
a
thing
never
thought
of
in
the
First
Ages
.
Their
own
Dignity
was
then
thought
a
sufficient
Protection
to
them
;
but
they
were
now
every
Day
exposed
to
the
utmost
Violences
.
THE
Normans
had
destroyed
a
great
I
find
no
Age
in
which
the
long
Psalmody
was
more
in
Vogue
,
as
one
may
see
by
the
Rule
of
the
Carthusians
,
and
the
other
Orders
Baron
.
ad
Martyrol
ii
.
Nov.
of
those
times
.
The
Monks
of
Cluny
brought
into
common
use
the
Office
for
the
Dead
,
and
soon
after
commenced
the
little
Office
of
the
Virgin
.
Many
had
devotion
enough
to
repeat
over
every
Day
the
But
in
the
Eleventh
Age
there
were
abuses
of
far
greater
importance
to
be
Glab
.
lib.
v.
c.
iv
.
V.
Petr.
Dam.
opusc
.
vi
.
17
,
18.
corrected
;
Simony
and
Incontinence
.
Bishopricks
and
Benefices
were
commonly
bought
and
sold
;
and
a
great
part
of
the
Clergy
publickly
entertained
Concubines
;
nay
some
had
the
Impudence
to
insult
the
Law
of
the
Church
that
requir'd
the
Celibacy
of
the
Clergy
,
and
declared
against
it
as
an
Abuse
.
In
opposition
to
these
disorderly
Innovators
,
St.
Peter
Damianus
vigorously
undertakes
the
Cause
,
and
was
supported
therein
by
Canons
Regular
,
who
might
shew
to
the
Clergy
the
Example
of
living
in
Common
,
and
observing
the
Canonical
Discipline
;
and
it
was
out
of
this
Order
of
Men
that
the
Bishops
and
Pastors
were
generally
taken
.
WITH
respect
to
the
Laicks
it
was
Petr.
Dam.
opusc
.
vii
.
Gomor
.
cap.
10
,
11
,
12
,
&c.
would
do
it
yet
only
after
some
Inauthentick
Canons
which
very
much
mitigated
the
Rigor
of
it
.
Many
that
had
undergone
their
Penance
were
not
a
jot
amended
by
it
:
Nothing
was
to
be
seen
but
As
God
demands
not
impossibilities
,
they
who
stood
charged
with
Penances
for
their
whole
Lives
,
or
even
beyond
their
lives
,
could
do
no
more
than
to
employ
in
them
the
remainder
of
their
days
;
and
to
that
end
for
the
greater
security
,
to
shut
themselves
up
in
a
Monastery
:
But
sometimes
they
were
relieved
by
the
Commutation
of
works
of
Satisfaction
;
and
these
were
variously
changed
according
to
the
Abilities
or
Zeal
of
the
Penitent
.
St
Peter
Damianus
informs
us
that
those
Of
these
the
most
famous
was
St.
Dominicus
Loricatus
,
so
called
because
he
always
Peter
Damianus
who
was
his
Spiritual
director
gives
us
of
them
:
But
the
niceness
and
Effeminacy
of
our
living
way
of
finds
it
hard
to
comply
with
so
rigorous
a
Devotion
,
of
which
notwithstanding
we
see
many
instances
in
the
Saints
of
those
times
.
But
't
is
to
be
supposed
that
God
inspired
them
with
this
extraordinary
conduct
in
compassion
to
the
necessities
of
that
Age
:
They
had
to
do
with
a
Generation
so
perverse
and
refractory
,
that
't
was
but
necessary
to
strike
their
Senses
with
the
most
affecting
objects
.
Bare
reasonings
and
persw
asions
would
have
provedbut
weak
Arguments
to
such
ignorant
and
brutish
People
,
bred
up
in
Blood
and
Rapine
;
and
moderate
severities
would
have
been
looked
upon
as
nothing
by
them
who
had
been
from
their
youth
inured
to
the
hardships
of
War
,
and
always
walked
in
Armour
:
But
when
they
saw
a
St.
Boniface
the
Disciple
of
St.
Romualdus
going
bare
foot
in
the
coldest
Countries
;
a
St.
Dominic
Loricatus
disciplining
himfelf
till
he
was
all
of
a
gore
Blood
;
they
could
not
imagin
but
that
these
holy
Saints
did
indeed
love
God
and
hate
Sin
;
They
knew
not
what
to
make
of
mental
Prayer
,
but
they
very
well
saw
that
he
prayed
who
repeated
the
Psaltery
,
and
they
could
not
doubt
but
that
these
holy
Persons
loved
their
Neighbour
when
they
saw
them
doing
Penance
,
even
for
the
Sins
of
other
Men
:
Convinced
by
these
outward
and
visible
Demonstrations
of
their
Zeal
,
they
became
more
Docile
and
Tractable
:
They
willingly
hearkned
to
the
Preachings
of
these
Priests
and
Monks
,
whose
Lives
they
could
not
but
admire
;
and
many
of
them
were
effectually
converted
:
Though
indeed
these
Flagellations
,
going
in
Iron-Chains
,
and
such
like
means
of
mortifying
the
Flesh
were
not
new
Inventions
.
Theodoret
gives
us
a
number
of
like
instances
in
his
Religiosa
Historia
,
or
the
lives
of
the
Religious
and
Asceticks
;
and
St.
Simeon
Stilites
is
alone
sufficient
to
give
Authority
to
all
these
almost
incredible
Austerities
.
The
Rule
of
St.
Columbanus
who
lived
about
the
end
of
the
Sixth
Age
,
kept
his
Monks
under
the
Discipline
of
the
Rod
,
prescribing
for
almost
every
fault
a
certain
number
of
Stripes
:
And
we
see
in
the
after
Ages
many
Saints
giving
themselves
voluntary
Castigations
.
Amongst
the
Instances
of
discipline
which
served
instead
of
Canonical
Penances
,
one
of
the
most
usual
was
,
That
,
of
taking
a
Pilgrimage
to
some
of
the
more
Celebrated
places
of
Devotion
,
as
to
Jerusalem
,
to
Rome
,
to
Tours
,
to
Compostella
.
In
the
ninth
Age
the
many
abuses
which
HENCE
came
the
Croisades
which
In
these
Croisades
there
were
always
many
Bishops
,
Priests
,
and
Monks
;
some
were
put
upon
by
a
true
Zeal
,
but
Libertinism
was
a
Motive
to
the
greatest
part
.
they
thought
they
might
be
allowed
to
bear
Arms
,
and
to
make
use
of
them
against
Infidels
.
'T
is
easy
to
imagin
what
decay
in
Discipline
these
lawless
courses
joined
with
the
ignorance
which
had
then
for
so
long
a
time
prevailed
in
the
World
must
needs
have
produced
.
The
Popes
themselves
,
even
those
that
were
the
best
meaning
among
them
,
found
themselves
under
a
necessity
of
tolerating
a
great
part
of
these
Abuses
.
They
were
forced
to
connive
at
many
particular
disorders
to
further
the
grand
design
in
general
.
They
were
obliged
to
bare
a
great
regard
to
the
Heads
of
the
Croisades
,
since
by
the
conduct
of
their
Arms
they
succesfully
maintained
the
Cause
of
the
Christian
Religion
,
though
they
themselves
by
their
vicious
Lives
were
a
Scandal
to
it
.
The
Indulgence
of
the
Holy-war
was
also
extended
to
such
as
should
take
up
Arms
against
the
Hereticks
,
who
rebelled
not
only
against
the
Church
but
against
their
own
Princes
,
as
the
Albigenses
in
France
.
And
in
geneneral
it
was
granted
in
all
Wars
,
wherein
the
Interest
of
Religion
was
thought
to
be
concerned
:
And
they
judged
it
hard
measure
to
deny
the
same
favour
to
Women
,
or
such
other
Persons
whose
Age
or
Condition
put
them
out
of
a
capacity
of
bearing
Arms
;
and
therefore
the
indulgence
was
Communicated
to
them
upon
their
giving
Alms
toward
defraying
the
expences
of
the
War
;
nor
only
so
,
but
Alms
also
applyed
to
other
pious
Works
were
likewise
judged
proper
to
make
satisfaction
for
Sins
.
They
gave
either
Plenary
or
limited
Indulgences
to
those
who
contributed
toward
the
building
of
Churches
:
And
this
supplyed
the
Bishops
with
the
means
of
erecting
those
stately
Cathedrals
so
much
admired
at
this
Day
.
The
same
favour
was
granted
for
building
and
endowing
Hospitals
,
especially
those
two
sorts
of
them
which
were
very
frequent
in
those
Days
,
viz.
For
Pilgrims
and
Lepers
.
There
were
also
in
favour
of
the
Poor
,
indulgences
annexed
to
other
works
of
Charity
.
Thus
Satisfactions
became
in
a
manner
Arbitrary
.
The
Penetintial
Canons
being
now
no
longer
kept
up
in
practice
,
the
very
knowlege
of
them
was
soon
after
lost
;
and
Penance
was
now
made
so
gentle
a
thing
,
that
Confession
was
the
most
dreadful
part
of
it
.
IN
the
Thirteenth
Century
,
the
Ancient
After
the
Twelvth
Age
the
greatest
part
of
the
Bishops
applyed
themselves
but
little
to
Preaching
,
and
the
Instruction
of
their
Clergy
.
They
suffered
themselves
to
be
encumbred
with
Temporal
affairs
.
The
Laiety
,
and
especially
the
Princes
being
Bred
up
in
Ignorance
,
knew
not
how
to
Manage
without
the
assistanstance
of
the
Clergy
.
'T
was
out
of
the
Bishops
and
Abbots
that
they
chose
their
Chancellours
and
Ministers
of
State
.
They
were
made
Judges
in
almost
all
Causes
.
Without
going
any
farther
,
their
Temporal
Lordships
found
them
work
enough
;
the
Wars
in
which
they
were
often
forced
to
engage
,
the
fortifying
their
Garrisons
and
assembling
their
Troops
.
They
were
obliged
to
maintain
grand
Equipages
,
large
Families
,
and
all
sort
of
Officers
.
In
the
midst
of
so
much
business
,
the
Spiritual
part
,
which
ought
to
have
been
the
chiefest
,
was
too
often
neglected
.
Thus
Studying
,
Preaching
,
and
the
Administring
the
Sacraments
fell
to
the
Lot
of
the
Doctors
,
of
whom
the
Universities
were
full
,
but
chiefly
into
the
Hands
of
the
Religious
Mendicants
,
who
came
in
very
seasonably
to
the
Relief
of
the
Church
in
these
unhappy
Ages
.
But
these
Religious
,
how
holy
and
how
Zealous
soever
they
might
be
,
were
not
Proper
Pastors
over
any
certain
people
,
nor
had
they
any
regular
Jurisdiction
.
They
were
rather
a
sort
of
Missionaries
;
who
following
the
orders
of
their
Superiors
,
travelled
throughout
all
the
Dioceses
,
Labouring
in
the
Conversion
of
Hereticks
and
Sinners
.
Nor
were
their
Labours
without
Success
.
But
the
good
services
they
did
the
Church
took
not
their
full
effect
for
want
of
power
to
continue
their
farther
Instructions
to
those
whom
they
had
converted
,
to
correct
their
Miscarriages
,
and
compleat
their
Work
,
by
abiding
with
them
and
watching
over
them
till
they
had
established
them
beyond
relapse
in
the
Right
way
.
All
this
they
could
do
only
to
some
particular
Persons
,
who
voluntarily
Resigned
themselves
to
their
Direction
.
So
that
the
Fruits
of
their
Labours
could
not
be
of
so
general
Effect
,
as
when
every
Bishop
closely
applyed
himself
to
the
Edification
of
his
own
Flock
.
The
Case
was
much
the
same
with
them
in
respect
of
Studies
.
The
Doctors
whether
Seculars
or
Regulars
that
were
in
possession
of
the
Chairs
,
had
scarce
any
thing
of
Authority
,
besides
what
their
personal
Merit
procured
them
.
It
was
free
for
the
Students
to
follow
what
Profession
they
liked
best
.
And
from
hence
arose
that
Diversity
of
Sects
and
Opinions
,
concerning
matters
that
were
allowed
to
be
disputed
.
For
as
there
were
a
great
number
of
Doctors
who
were
not
employed
in
the
Cure
of
Souls
,
but
spent
their
whole
time
in
the
Schools
;
they
had
leasure
to
treat
of
many
Questions
more
Thomass
.
discipl
.
iv
.
l.
1.
c.
69.
n.
xi
.
Curious
then
useful
.
The
Laicks
also
were
left
at
their
own
Liberty
to
follow
what
Preachers
they
most
Affected
,
and
to
chuse
to
themselves
their
own
Confessors
,
besides
their
proper
Pastors
.
So
that
among
such
a
mnltitude
of
Priests
,
bad
Christians
could
not
fail
of
meeting
with
some
or
other
who
would
give
them
Absolution
upon
very
easy
Terms
:
And
thus
such
as
were
willing
to
be
deceived
themselves
,
or
had
a
mind
to
Deceive
others
did
not
forbear
,
without
mending
their
Manners
,
to
frequent
the
Churches
and
come
to
the
Sacraments
.
The
greatest
part
of
the
Doctors
themselves
were
born
down
by
the
Stream
of
the
Corruption
of
the
People
,
and
suffered
many
considerable
Relaxations
of
Discipline
to
plead
Prescription
.
The
little
knowledge
they
had
of
the
ancient
Manners
of
the
Church
,
was
the
principal
cause
of
this
Mischief
.
The
usages
introduced
an
Age
or
two
before
went
down
with
them
for
immemorial
Customs
:
It
is
strange
,
for
instance
,
that
in
the
Days
of
St.
Thomas
Aquinas
,
they
should
not
remember
how
they
kept
their
Fasts
in
the
S.
Thom.
ii
.
ix
.
147.
art.
7.
ad
i.
time
none
Fasted
beyond
three
of
the
Clock
in
the
Afternoon
,
but
also
pretends
to
prove
,
That
Christians
ought
not
to
Fast
after
any
other
manner
;
and
that
Fasting
till
the
Evening
was
peculiar
to
the
old
Law
:
So
easy
a
thing
is
it
to
find
arguments
to
justify
all
sorts
of
Practices
when
one
is
ignorant
of
Fact
.
This
Ignorance
made
them
look
upon
Antiquity
as
Novelty
,
and
the
Authority
of
the
Moderns
as
a
surer
Ground
to
proceed
upon
than
that
of
the
Antients
,
of
whom
they
had
only
a
confused
notion
,
that
their
Manners
were
altogether
different
from
ours
,
without
sufficiently
distinguishing
whether
this
diversity
lay
in
any
of
the
Essentials
of
Christianity
,
or
only
in
such
indifferent
matters
as
Habits
and
Language
.
And
as
they
gave
themselves
the
liberty
of
starting
every
Day
new
Questions
and
inventing
new
Subtilies
;
there
arose
at
last
a
set
of
Casuists
who
founded
their
Morals
rather
upon
human
Reason
,
than
upon
Scripture
and
Tradition
,
as
if
Jesus
Christ
had
not
taught
us
all
Truth
,
as
well
for
Manners
as
for
Faith
;
but
had
left
us
still
to
seek
with
the
ancient
Philosophers
.
I
SHALL
not
pretend
to
give
a
particular
And
such
living
Models
there
have
always
been
;
every
Age
hath
had
its
Apostles
It
is
certain
then
,
That
Jesus
Christ
is
They
were
Apostles
;
St.
Anthony
and
St.
Martin
underwent
great
Mortifications
;
They
were
Saints
:
St.
Austin
made
his
Clergy
live
in
Common
;
and
he
himself
(
tho'
a
great
Bishop
)
lived
but
very
Ordinarily
;
This
might
be
in
those
Days
:
Do
you
think
therefore
that
these
Words
,
Saintship
,
Antiquity
,
and
the
Primitive
Church
,
are
allowable
exceptions
?
That
the
exercises
of
Penance
;
the
being
continually
occupied
in
the
word
of
God
;
the
renouncing
the
Pleasures
and
Vanities
of
this
wicked
World
;
the
Clergies
keeping
themselves
disengaged
from
Secular
Affairs
,
and
leading
lives
singularly
Exemplary
:
That
all
these
things
were
the
extraordinary
attainments
of
the
Primitive
Church
,
whose
excellencies
we
must
not
pretend
to
Rival●
That
to
exempt
our selves
from
the
obligation
of
following
so
glorious
Presidents
,
't
is
but
to
distinguish
the
Times
and
the
Work
's
done
.
The
Church
(
say
they
)
was
strong
and
vigorous
in
her
Youth
,
and
produced
then
Heroick
Vertues
:
She
is
now
in
her
Old
Age
and
Declension
;
she
hath
had
her
Spring
and
her
Summer
;
and
now
she
is
in
her
Winter
:
But
what
mean
these
Metaphors
?
Do
they
pretend
that
the
duration
of
the
Church
doth
in
reality
resemble
the
Changes
of
the
Year
,
or
the
course
of
the
Life
of
Man
?
will
any
one
dare
to
say
,
that
she
was
imperfect
in
her
beginnings
,
wanted
time
to
give
her
full
Maturity
,
and
must
feel
her
decays
;
as
other
transitory
things
,
or
like
the
Productions
of
Men.
But
I
desire
to
know
in
what
this
change
has
happened
since
the
Publication
of
the
Gospel
;
Is
it
in
humane
Nature
?
Experience
and
the
Faith
of
all
History
assures
us
the
contrary
:
Is
it
in
the
Law
of
God
,
or
is
it
in
his
Grace
?
Herein
there
is
still
the
same
Power
,
the
same
Goodness
that
ever
there
was
.
Jesus
Christ
hath
never
told
us
that
his
Church
must
be
governed
by
different
Rules
according
to
the
changes
of
Times
.
The
Abolition
of
the
ancient
Law
and
the
Abrogation
of
Ceremonies
was
expresly
foretold
:
but
as
to
the
Gospel
it
must
be
Preached
both
to
the
utmost
parts
of
the
Earth
,
and
to
the
end
of
the
World
:
Let
us
not
therefore
deceive
our selves
with
frivolous
excuses
,
nor
charge
the
present
corruption
of
our
Manners
upon
any
other
fault
then
that
of
our
Ignorance
and
Negligence
.
It
is
as
dangerous
(
saith
Pope
Gregory
the
Seventh
)
to
undermine
the
Manners
and
Discipline
of
the
ancient
Church
as
to
attack
its
Faith
,
since
both
the
one
and
the
other
are
derived
to
us
from
the
same
Tradition
.
IT
is
true
,
the
Church
hath
sometimes
borh
with
some
Abuses
which
had
taken
Petrus
Blesensis
informs
us
,
that
in
his
times
in
the
Can.
omn.
utriusque
,
1215.
Conc.
Rav.
iv
.
1317.
rubr
.
12.
ii
.
ii
.
9.
147.
a.
vii
.
the
private
Masses
during
the
time
of
solemn
Mass
,
to
avoid
disturbing
that
Service
;
yet
Custom
carried
it
.
In
the
time
of
St.
Thomas
;
that
is
a
bout
Four
hundred
Years
ago
,
they
kept
their
Fasts
till
three
of
the
Clock
in
the
Afternoon
;
and
we
find
no
mention
but
of
one
eating
;
afterwards
it
came
to
Noon
,
and
a
Collation
was
allowed
:
Amongst
these
Mitigations
I
reckon
Penance
left
to
the
discretion
of
the
Confessor
,
and
the
frequent
granting
of
Indulgencies
;
as
likewise
the
dispensing
with
the
Rigor
of
many
of
the
Rules
of
the
Monasticks
.
They
thought
that
the
Religious
,
though
falling
short
of
the
utmost
Perfection
that
their
Rule
required
,
would
yet
even
under
some
abatements
arrive
to
an
higher
Perfection
than
if
they
continued
in
the
World
,
and
that
it
was
better
somewhat
to
soften
and
qualify
the
Fast
of
Lent
,
than
to
let
it
run
wholly
into
disuse
;
but
we
are
not
from
those
Condescensions
to
imagine
that
the
way
to
Heaven
is
become
more
easy
to
Us
,
than
it
was
to
them
of
Old
;
that
we
are
more
happy
than
our
Fore-fathers
;
or
that
the
Bishops
and
Popes
of
these
last
Ages
thought
themselves
wiser
than
their
Predecessors
.
We
need
only
read
the
Constitutions
and
Canons
which
have
Authorised
the
several
Relaxations
,
to
see
that
the
Church
never
did
it
without
Regret
.
Many
Deviations
came
in
only
by
common
usage
.
In
the
mean
time
the
Church
hath
taken
special
care
in
such
cases
,
to
retain
certain
Observances
in
remembrance
of
the
true
Practice
of
Antiquity
.
Thus
the
Office
for
the
Noon
or
Evening
Service
said
on
Fast-days
before
Dinner
;
All
the
Formularies
of
Ordinations
and
other
publick
Acts
,
are
as
it
were
so
many
repeated
Protestations
to
salve
the
authority
of
the
ancient
Rules
,
and
bar
the
pretence
of
Prescription
against
them
.
There
are
other
Abuses
which
the
Church
hath
always
condemned
;
as
those
absurd
Shows
which
they
had
the
boldness
to
bring
even
into
the
Churches
themselves
,
and
which
were
forbidden
in
the
Council
of
Basil
:
And
as
the
profane
Conc.
Basil
.
Sess
.
xii
.
c.
xi
.
V.
Syn.
Vigorn
.
an.
1240.
c.
iv
.
Jollity
on
the
Feasts
of
the
Saints
,
the
remains
of
which
wee
see
in
that
of
St.
Martin's
Day
,
of
the
Kings
,
and
on
those
of
their
Patron
Saints
in
the
Villages
;
or
Country
Wakes
:
And
as
the
Debauches
of
the
Carnival
,
which
had
no
other
beginning
than
the
Reluctance
People
had
about
the
keeping
of
Lent
,
resolving
to
take
their
Fill
of
Pleasure
before
they
began
their
Fast
.
Little
did
the
Apostles
and
their
Disciples
imagine
that
this
Holy
Preparation
for
the
Passover
,
should
one
Day
have
proved
an
occasion
of
Dissolution
and
Licentiousness
.
The
Saints
and
all
true
Christians
have
always
openly
declared
against
these
Abuses
.
We
know
with
what
Vigour
St.
Charles
Borromeus
suppressed
them
,
and
how
Zealously
he
Laboured
to
bring
back
again
into
the
Church
the
Spirit
of
Antiquity
,
even
to
the
lesser
matters
of
Religion
.
The
Council
of
Trent
,
and
those
who
were
employed
to
see
it
put
into
Execution
in
the
Provinces
,
aimed
at
no
other
end
than
This.
And
so
many
Reformations
that
have
been
made
in
the
Religious
Orders
since
the
last
Age
,
were
only
in
order
to
reduce
them
to
their
Primitive
Constitution
.
St.
Teresa
could
Proceeding
upon
so
good
Authorities
,
I
hope
also
,
that
the
Description
I
have
here
given
of
the
Holy
Manners
of
those
that
were
really
Christians
,
may
make
some
Impressions
upon
such
Persons
who
have
no
more
sense
of
things
,
than
to
confound
the
true
Religion
with
those
false
ones
which
the
Error
of
Ignorant
,
or
Craft
of
disigning
Men
have
introduced
.
Let
a
Man
but
consider
that
vast
change
of
Manners
which
the
Gospel
hath
wrought
in
all
Nations
,
and
the
Distinguishing
Characters
there
have
always
been
between
true
Christians
,
and
Infidels
;
and
he
will
see
that
the
Christian
Religion
stands
upon
a
surer
Bottom
then
he
thought
for
.
He
will
be
forced
to
believe
that
it
was
at
first
established
by
the
Power
of
Miracles
,
for
there
can
be
nothing
more
Incredible
than
that
such
a
Change
should
be
wrought
without
Miracles
.
These
Miracles
made
so
strong
an
Impression
,
that
it
was
not
till
very
late
any
one
did
so
much
as
think
of
calling
them
into
Question
.
To
speak
no
more
than
what
we
know
,
't
is
scarce
above
Two
hundred
Years
since
this
Libertinism
was
introduced
by
some
Italians
,
who
tho'
Men
of
Wit
,
were
very
Ignorant
of
Religion
,
and
disgusted
with
these
Abuses
;
then
they
were
charmed
with
the
Beauty
of
the
Ancient
Greek
and
Latin
Authors
,
with
the
Government
of
these
People
and
their
way
of
Living
:
And
so
much
the
more
because
the
maxims
of
those
Heathens
better
agreed
with
the
Corruption
of
human
Nature
,
and
the
general
Practices
of
Mankind
.
In
short
these
Modern
Italians
relished
nothing
else
.
This
mischief
was
farther
encreased
by
the
new
Heresies
that
were
broached
in
these
last
Ages
.
The
Disputes
upon
the
very
Fundamental
Principles
of
Religion
shock't
the
Faith
of
many
;
who
yet
upon
divers
Temporal
Motives
continued
in
the
outward
profession
of
the
Catholick
Religion
:
And
amongst
the
Hereticks
themselves
were
great
numbers
who
being
no
longer
restrained
by
Authority
,
have
driven
the
Consequences
of
their
ill
principles
to
extremity
,
and
are
come
to
that
pass
as
to
look
upon
Religion
it self
as
no
more
than
a
piece
of
State-Policy
.
This
unhappy
notion
got
ground
,
and
easily
spread
it self
.
Young
Persons
hearing
their
Parents
perhaps
,
or
those
whom
they
looked
upon
as
Men
of
Wit
,
making
some
lewd
Jests
upon
Religion
,
or
it
may
be
venturing
to
say
in
plain
terms
,
that
there
was
nothing
in
it
at
the
bottom
,
presently
took
up
with
that
;
and
finding
these
notions
agreeable
to
their
Passions
and
Desires
,
never
troubled
their
thoughts
any
farther
about
inquiring
into
the
Merit
of
the
matter
.
Vanity
also
came
in
for
its
share
:
They
thought
by
this
means
to
distinguish
themselves
from
the
ignorant
Vulgar
,
and
appear
more
discerning
than
the
honest
well
meaning
People
of
former
Ages
:
besides
sloth
was
another
Motive
to
make
them
either
take
matters
upon
trust
,
or
determine
at
all
Adventures
rather
than
to
be
at
the
trouble
of
examining
the
Truth
;
but
let
Men
say
what
they
will
,
the
matters
I
have
here
laid
down
will
be
always
true
;
what
Origen
in
his
Book
against
Celsus
so
often
inculcates
,
that
Jesus
Christ
hath
reformed
the
World
,
and
filled
it
with
vertues
unknown
to
former
Ages
.
And
this
is
what
I
had
to
say
concerning
the
Manners
of
the
Israelites
and
of
The
Manners
of
the
Israelites
,
published
also
in
English
1683.
but
without
taking
any
notice
of
the
Author
.
the
best
use
of
Temporal
advantages
,
and
the
most
accountable
Methods
of
living
up
to
Innocence
and
Nature
.
In
this
latter
I
have
endeavoured
to
shew
what
was
the
life
of
those
whose
Conversation
was
in
Heaven
;
and
who
while
they
were
in
the
Flesh
lived
yet
by
the
Spirit
.
This
Life
perfectly
Spiritual
and
Supernatural
was
the
peculiar
effect
of
the
Grace
of
Jesus
Christ
.
If
what
I
have
Written
proves
Instrumental
to
give
a
right
notion
of
the
Life
which
is
truly
reasonable
and
Christian
,
and
to
make
any
one
apply
himself
seriously
to
the
practice
of
it
:
If
matters
prove
thus
,
I
shall
not
at
all
be
disturbed
at
the
different
Censures
of
the
Reader
,
or
the
Faults
with
which
the
Work
may
be
Charged
.
THE
END
.