ments in his way! Be that as it might, he meekly deprecates the saint's displeasure, and beseeches his continued favour! and especially asks that, through his intervention, he might obtain the pardon of his sins! All this however might still seem a little vague: to remove every doubt therefore, as to what the people were to understand, and in what way they were to benefit themselves by the celestial patrocinium, thus exhibited, the orator mentions a case of the saint's gracious interposition in rescuing a captive from imminent peril, and in restoring him to his home. The unfortunate man, in the depth of his despair, having been taught where to look for help in trouble (such is the benefit of early instruction from a church which never errs) lifts his eyes to heaven, and exclaims "Αγιε Εφραίμ Βοήθει μοι, nor was his hope deceived :—the saint was at that moment neither sleeping, nor on a journey, nor otherwise occupied :-fortunately he was at leisure, and in a propitious mood ;-and he sent the suppliant the relief he implored!* Happy the people who have gods so potent and so gracious! Happy the people whose teachers know how to send them, at once, to the "most good-natured folks," in the skies! Alas for protestants who, in a wilful moment renounced all these benefits, and threw contempt upon the gods of their ancestors! Is it any wonder that things have gone so ill in all protestant countries, these three hundred years past? Is it not high time that we should return, penitently, and with offerings of peace, to the benign powers who, with so much advantage, were worshipped by the "wise men that lived fifteen hundred years ago!" We return to our guide.

It appears to have been not unusual, in that age, for the divi of the church to afford to their votaries this particular species of aid-deliverance from captivity. The simple-hearted Nilus—the disciple of Chrysostom, mentions an instance of which he had personal knowledge, and in doing so he points out the singular advantage that resulted from the practice of exposing the likenesses of the Martyrs and Saints, in picture and sculpture, to the eyes of the faithful; by which means, when these cœlicoles vouchsafed to make themselves apparent to their suppliants (as frequently happened) they might easily be recognized. Thus the danger would be avoided of attributing to St. Joseph or St. Basil, a deliverance which had been effected, in truth, by St. Nicholas. The epistle in which this story is given, Epist. Ixii. lib. iv. is, it seems, together with the preceding one, appended to the epistles of Nilus, being cited as his in the Acts of the second council of Nice (for restoring images). If any doubt attaches to it on this ground, one would gladly give so good a man the benefit thence accruing.

VOL. II.

"Read," says Bishop Newton, "the same Doctor's oration on the martyr Theodorus."

I much regret that my limits forbid my presenting this remarkable oration entire; describing as it does, with peculiar distinctness, the religion of the time, as well in its characteristic sentiments, as in its visible adjuncts. Those who, having no hypothesis to defend, calmly wish to know what antiquity really was, will read it for themselves; and having done so, let such readers tell whoever will hear them, that the Christianity of the fourth century differed (for the better) in no important points, from the modern papacy of popish countries.

"What was it," asks the preacher, "that had called together a vast assemblage from town and country in the depth of winter, (February 7th) and all intent as upon the most momentous business?

It was the Chief of the "Megalomartyrs," or Dii Selecti, who had convoked this crowd of christian people, with the blast of his peaceful bugle, and invited them to meet around the "habitation of his repose." "Under the saint's own direction," says Butler, "his relicks were translated, soon after his death, to Euchaia in Pontus. This town became so famous for his shrine, that the name of Theodoropolis was given it; and out of devotion to their saint, pilgrims resorted thither from all parts of the east, as appears from the " Spiritual Meadow" of Zonaras and Cedrenus. The two latter historians relate that the emperor John I., surnamed Zemisces, about the year 970, ascribed a great victory which he gained over the Saracens, to the patronage of this martyr; and in thanksgiving, rebuilt, in a stately manner, the church where hist relicks were deposited at Euchaitæ." Feb. 7th.

But does our Gregory give any countenance to arrant popery like this?

- It was the Martyr Theodorus who had called the people together. Even HE who, as we believe, in the preceding year, had brunted the Scythian storm-repelling the terrible host of barbarians, not by sword or spear, but by the propulsive and omnipotent Cross of Christ!-such then is the pure service in which we, the votaries and ministers of the martyr are engaged, Tñs καθαρᾶς ταύτης θρησκείας υπηρέται . . . . . . As to the remains of

the vulgar dead, they are loathsome and vile; but far otherwise is it with the relics of the martyrs, which, with many honours, and much devotion, are carefully deposited in a sacred and goodly shrine, as an inestimable treasure, kept until the times of regeneration, and endowed with qualities not belonging to other mortal remains. From the sepulchres of the dead we avert our steps;— not so when we approach a place such as that in which we are now assembled; for first the eye delights itself in the magnificence and rich decorations of this spacious Temple, upon which the carver, the sculptor, the painter, have exhausted the resources of their respective arts, and where the acts of the martyr himself are vividly depicted, and where is the very image of this athlete of Christ Tò ¿KTÚπwμa (bas-relief) and where all these objects in varied colours, address the mind—a pictured book. Nor do the walls alone of this Temple read us lessons of piety; for the very pavement, in its mosaics, like a flowery mead, promotes our instruction. But what shall we say of the shrine itself?*

I will not, in what follows, charge myself with any other responsibility than that of transcribing the latin version, which, whether better or worse in itself, was at least made with no view to the present argument. Let every phrase be considered with a view to a comparison between the piety of the fourth century, and that of later times. The tridentine Fathers say no more than this-Sanctorum quoque martyrum, et aliorum cum Christo viventium sancta corpora, quæ viva membra fuerunt Christi, et templum Spiritus Sancti, ab ipso ad æternam vitam suscitanda et glorificanda, à fidelibus veneranda esse, per quæ multa beneficia à Deo hominibus præstantur, &c.: and again-docentes eos (fideles) Sanctos una cum Christo regnantes, orationes suas pro hominibus Deo offerre: bonum atque utile esse suppliciter eos invocare et ob beneficia impetranda a Deo per Filium, &c.-and they subjoin cautions and limitations which, if any thing could, might repress or exclude the abuse of so dangerous a license. But, on the

• In what style the pavements of the christian temples of Rome and Italy, at a very early period, were adorned with mosaics, may be seen in the Vetera Monimenta of Ciampinus-a collection which throws light upon many subjects of christian antiquity. That the churches of the East were not deficient in these and other decorations, may be inferred from various testimonies, as well as that of Gregory, to some of which we may refer hereafter.

ground of these very decisions of the Romish Church, those practices are maintained, in all Roman Catholic countries, which, when we actually behold them, we scruple not to designate as idolatrous. Now, does Gregory Nyssen, or do any of his illustrious contemporaries say any thing on these points, which can, in a practical sense, be distinguished from the language of the Council of Trent? His igitur arte laboratis operibus quæ sensui exposita sunt, ubi oculos oblectavit, cupit deinceps etiam ipsi conditorio appropinquare, sanctificationem ac benedictionem, contrectationem, Tηy πány, ejus esse credens; quod si quis etiam pulverem, quo conditorium, ubi martyris corpus quiescit, obsitum est, auferre permittat, pro munere pulvis accipitur, ac tanquam res magni pretii condenda terra colligitur. Nam ipsas attingere reliquias, si quando aliqua ejusmodi prospera fortuna contingat, ut id facere liceat, quam id sit multum desiderandum et optandum, ac summarum precum donum, sciunt experti, et ejus desiderii compotes facti. Quasi corpus enim per se vivens et florens, qui intuentur, amplectuntur, oculis, ori, auribus, sensuum instrumentis adhibentes, deinde officii et affectioni lacrymas martyri, quasi integer esset et appareret, superfundentes, ut pro ipsis deprecator intercedat, supplices preces offerunt tanquam Satellitem Dei orantes, quasi accipientem dona cum velit, invocantes.

The orator then narrates the martyrdom of Theodorus, who (a fact Butler omits) had signalized his zeal against paganism by setting fire to the temple of " the mother of the gods," which stood in the midst of the city. After suffering with unshaken constancy, he departed, and, says the preacher

Nobis vero memoriam certaminis pro doctrina reliquit, populos congregans, Ecclesiam erudiens, dæmonas arcens et fugans, angelos pacificos reducens, rogans a Deo pro nobis utilia, variorum morborum medicinæ OFFICINAM hunc locum efficiens, portum eorum qui afflictionum tempestatibus jactantur, pauperum abundans et copiosum ærarium, viatorum quietum diversorium, locum celebrem conventus, ac dies festos continenter agentium. Etsi enim anniversariis feriis hunc diem celebramus; at nunquam cessat studiose advenientium multitudo, ac formicarum similitudinem servat ea, quæ huc pertinet via publica, cum alii quidem ascendant, alii vero venientibus cedant.

One cannot but wonder that the orator who so industriously enumerates the manifold benefits conferred upon the church and people, and the whole world, by the Martyr, observes a profound silence as to a principal adjunct of this spiritual Dispensary. The Martyr, he says, had made the Church dedicated to his honour a "medicine shop" for the cure of all sorts of disorders; as well as a "harbour," an "inn," "a treasury" and what not; and he affirms that, in consequence, the holy place was thronged, not only on the saint's holiday; but that every day the road leading to it resembled the path to an ant-hill, filled by a perpetual stream of eager comers and goers! But were there no ministers attendant upon this shrine? were there no dealers in these panaceas? were there none to give responses and none to accept votive offerings? I dare to surmise that this branch of the establishment had not been forgotten. I dare to believe that the priests of the Megalomartyr Theodorus were wise in their generation. A citation from Evagrius, if I find room for it, will clear up a little of the mystery (if indeed there be any mystery) attaching to ancient catholic usages in this particular.*

But we have not done with the chief actor in this sceneorator Gregory. Let what follows be read as if it were a document of history, far removed from connexion with any and every existing interest or controversy.

It should be observed that later, and romanist writers, when pressed by the objection that the saints, not being either omniscient, or endowed with ubiquity, could not be supposed always to hear the prayers of their votaries—have offered a philosophical solution of the difficulty, and one which must fairly be held to abate a little the absurdities of the practice of praying to them. Thus the eminent Peter Dens

Obj. Sancti non cognoscunt preces nostras; ergo frustra invocantur.

The very ancient custom of sending costly offerings to the fanes of the gods of distant countries, and by which means the more noted temples became depositories of incredible wealth, continued in force after the christian Saints and Martyrs had taken the place of the gods of paganism. Evagrius, lib. vi. c. 21, relates that Chosroes, in fulfilment of a vow to that effect, had sent a massive golden cross to the shrine of the Martyr Sergius, in acknowledgment of gracious aid by him afforded. The light in which these superstitions were regarded by those who looked at them from a remote position, shows what practically they were, i.e.—gross instances of polytheism,