and fourth centuries, to place an undue value on bodily mortifications. There is great reason to believe, that this inclination to exalt the merit of voluntary penances was closely connected, in principle, with the indiscreet ardour which led some of the most pious men who lived about the same periods to expose themselves unnecessarily to the danger of martyrdom. But, however this may be, the knowledge we possess of the readiness with which the ascetics sacrificed the most natural and harmless dispositions of humanity to their rigid notions of religious duty, throws considerable light on the transactions of the ages in which they lived. It was from them several of the most conspicuous opposers of error derived the instructions which encouraged them in the firm pursuit of their noble purposes. Athanasius, Chrysostom, and Augustine were frequent visiters to the solitaries of the desert; and it appears, from the lives or writings of other eminent saints, that it was the custom of young religious men, anxious to obtain a high degree in knowledge and piety, to seek the cells of such men as Zeno or Marcianus, and learn from their lips lessons of profound humility or fortitude. It is not unworthy of notice, therefore, that the ascetics must have exercised a greater influence over the church and its principal members than is generally supposed; and we may trace some of their most hurtful superstitions, and their most admirable virtues, to the examples or instructions of these recluses. Their holiness was undoubted; and it was, there is every reason to believe, sincere and genuine. The influence which this alone necessarily gave them in the church was of the highest kind; and whatever they practised would, consequently, be regarded as most excellent to be imitated. But as many of them were under the influence of a strong imagination, and of thoughts driven out of their natural course by enthusiasm, they easily became enamoured of superstition, such as it usually is when born in solitude, sterf, gloomy, and unyielding. It is not wonderful, that those who venerated these holy

men as the most beloved of Heaven, should not be able
to discern their errors, but should rather strive to imi-
tate their practices; and hence the introduction of those
various penances into the early systems of church go-
vernment, which, in the end, led to the ruin of moral
discipline. But, on the other hand, examples of so
much self-denial, and patient contemplation, could not
be witnessed without benefit; and when the power of
simple truth declined, they contributed, it is probable,
in a very
considerable degree, to keep combatants in the
field on the side of religion, who would otherwise have
listlessly yielded to fear or indifference.

CHAP. VIII.

REIGN OF ARCADIUS AND HONORIUS.

STATE OF MANNERS.

CHARACTER OF THE EMPERORS. -THEIR

SUCCESSORS.

SAINT JOHN CHRYSOSTOM. -PROGRESS OF THE GOSPEL.
TROUBLES. -NESTORIAN AND EUTYCHIAN CONTROVERSY.-
COUNCILS HELD IN REFERENCE ΤΟ THAT DISPUTE. THE
FATE OF NESTORIUS AND EUTYCHES.

THE period on which we are now about to enter is A.D. one of great, but, we may add, of melancholy interest. 395. It was in this century that all those circumstances, by the operation of which the Roman empire was so soon to be overthrown, were beginning to manifest their strength, and prove the invincible grasp they had taken of the mighty pillars on which it had hitherto rested immovable. While the throne was occupied by men of vigour and ability, the approaches of decay might be concealed, and the causes even by which it was produced retarded in their operation. A victory over the barbarians, while it repressed their growing insolence, inspired the Romans, for a brief interval, with a feeling of ancient patriotism, and with a triumph

Marcianus, however, is said to have been very backward in affording any indication of his power, except when charity obliged him to exercise it; and it was then concealed as much as possible from the eyes of the curious. But it may, perhaps, be doubted, whether some of the stories related of him in this respect have not had their origin in a desire to exalt his miraculous endowments, rather than in a wish to give proofs of his humility. Of this doubtful character is the anecdote told of his curing a sick child, the father of which had sent a messenger with directions to use every method he could devise to obtain the saint's assistance. But Marcianus, says the story, rebuked the importunate servant, and drove him from his cell, neither wishing to have it supposed that he could work miracles, nor liking to be disturbed by such an intruder on his solitude. The messenger was, therefore, obliged to return to his master, whose countenance he dreaded to see after this failure of his last hope; but before he reached home, he was met by some persons in the neighbouring fields, who informed him that the child was cured; and upon his making enquiries respecting this unexpected event, he was told that it took place on such a day, and at such an hour, which he recollected to be those in which he had pressed his suit most urgently with the anchorite. This relation is an evident copy of the record respecting our Saviour's cure of the centurion's servant; and is of course to be classed with the innumerable traditions of the same kind, which would not deserve to be even mentioned but for the reason before named; the assistance, namely, which they afford us in estimating the value which the Christian world was beginning to place on the exercise of personal austerities and mortifications.*

The humility of Marcianus is better shown by what is said of his unwillingness to speak when any

*It is the fault almost uniformly committed by Jortin, in his Remarks on Ecclesiastical History, to lose sight of the use of traditions in this respect.

one was present from whom he could hope to receive the smallest benefit. Some persons, it appears, had travelled a considerable way to visit him, and having been admitted to his presence, they sat a long time anxiously expecting that he would commence the conversation; but finding him refuse to break silence, one of them modestly suggested that they were greatly desirous of enjoying that divine eloquence of his, which would be to them like sweet water to the thirsty. At hearing which, Marcianus sighed deeply, and replied, "God speaks both by the things which he has made and by his holy Scriptures: He thereby admonishes us as to what is right, teaches us what is useful, warns us by his threats, and encourages us by promises; but, alas! we make no use of his instructions. How, then, can it be believed that any one would be profited by what Marcianus might say?”

On another occasion he was visited by an anchorite from a distant quarter of the country, whose celebrity and piety were equal to his own. When he heard of his approach, he hastened to meet him, and directed his disciple Eusebius to boil some pulse, if any could be found in the cabin or in the neighbourhood. The two saints then entered into close conversation on the several trials they had endured, and on the hopes which they had found to glow the brighter the more they denied themselves the gratifications after which the rest of men so anxiously laboured. After enjoying themselves in this manner for some time, Eusebius appeared with a little table and some bread, on which Marcianus said to his guest, Now, most venerable Avitus, we will partake together of this fare;" to which his companion replied, "I do not remember when I have ever eaten any thing before the evening; and I not unfrequently pass two and even three days without taking food at all." "But receive some now," rejoined Marcianus, "for my sake; for I am too weak to wait till evening." But Avitus continued to refuse, till his host said he was deeply afflicted that he should

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have come so far to see him, since he must now think that, instead of having found a man fond of toil, and a philosopher, he had only met with an idle and intemperate worldling." Avitus was so moved by this expression of his friend's sorrow, that he consented to take some food, observing that he would rather suffer even to be fed on meat than to hear Marcianus speak so again.

Some time after this, he was visited by his sister and her son, who brought with them a large quantity of various provisions, which in their simplicity they supposed might contribute to the saint's comfort; but his sister he would not indulge himself to see, and it was only by special favour that he consented to hold any conversation with his nephew. When the youth, moreover, was admitted to his cell, and requested him to accept the present which his mother had brought him, he asked him how many monasteries they had visited, and what benefactions they had bestowed upon them? The lad replied, that they had not thought of visiting any. "Hasten then to them," said Marcianus, "with the provisions which you have brought hither we want not such things here, nor, if we did, would I accept them; for you have shown in this your benevolence more regard to natural feeling than to piety."

Zeno was a man of considerable wealth, and a native of Pontus. Inspired by the same zeal as that which influenced the devout enthusiasts already mentioned, he resigned the hopes which his previous ambition had induced him to cherish, to obtain a place among the remarkable men, who had so little in common with his former associates. Holding a situation of some eminence in the army, he was travelling with letters from the emperor at Antioch, when he passed a lowly sepulchre among the hills near that city; and, being fond of contemplation, he was induced to turn aside to refresh himself by some devout exercise. The place, and the satisfaction he found there, induced him to resolve upon making it his permanent abode. As de