gust and disagreement; and that perhaps God was delighted with this variety of sentiments, seeing it tended to beget in men's minds a profounder reverence towards the Divine majesty, when they found the knowledge of him so deep, that no human capacity could fathom or comprehend it. And thus, while he pleaded for the Catholics, he cunningly insinuated the cause of the Gentiles, which elsewhere he defends upon the same grounds. This oration, translated by Dudithius, is still extant in Latin, which Petavius, to supply the defect, has turned into Greek, but denies (though upon very weak reasons) that it was the same pronounced by that orator upon this occasion; not to say, that the passages cited out of it by Socrates and Sozomen are exactly to be found in it. And it seems an argument he much delighted in, this being much-what the same both for words and matter, with that consular oration, which he delivered before Jovian at his entrance upon the consulship. Little else is memorable in the time of these emperors: Valentinian died the 17th of November, anno 375, whom Valens survived scarce three years, whose reign in the general was more indulgent to Pagans, and more severe to catholic Christians, than that of any Christian emperor either before or since. SECTION V. THE STATE OF PAGAN RELIGION UNDER THE REIGNS OF GRATIAN, Theodosius advanced by Gratian to the Eastern empire. His restraining the boldness and liberty of the Pagans by severe laws against apostacy, sacrifices, divinations, &c. Gentilism hereby reduced to a low ebb. Particular provision about the temple at Edessa. Gratian refuses the sacerdotal stole, and the title of Pontifex Maximus, hitherto worn by Christian emperors. Proceedings against Paganism revived, and more briskly carried on in the East. The famous temple of Serapis at Alexandria defaced, and the ridiculous follies of Gentile idolatry publicly exposed. Sedition and tumult hereupon raised by the Gentiles, and great mischief done to Christians. The reformation carried on by Theophilus bishop of Alexandria. The celebrated image of Serapis openly burnt. The ruin of this temple foretold by the Gentiles themselves. The rest of the temples at Alexandria demolished. The lewdness and debaucheries usually committed in those places shewn by a particular instance. Christian churches erected over those places. The river Nilus not flowing so plentifully as formerly. This charged by the Gentiles as a punishment from the gods for the destruction of their temples; but proved false by a contrary event. The same reformation carried on in the Eastern parts. The miraculous demolishing a temple at Apamea by Marcellus bishop of that place. Theodosius at Rome persuades the Gentile part of the senate to become Christians, but is obstinately rejected. Symmachus for his insolence and importunity banished Rome. The Gentile cause undertaken, and ex professo pleaded by Libanius: the sum of his oration de Templis presented to the emperor, but nothing gained from him. Attempts of the Gentiles against his life. Several edicts for the suppression of Pagan rites. Theodosius's last law against the whole body of their religion, and the several parts and branches of it. The death of that good emperor. The same work pursued by Arcadius, his son and successor. The remaining temples pulled down, and the materials disposed of to public buildings. The council of Carthage petitions Honorius for the abolishing the remainders of idolatrous rites in Africa, with the emperor's answer. Several laws of Honorius, and the younger Theodosius, iu pursuance of the same design through all parts of the empire, briefly noted. Paganism afraid to show its head, and generally driven into corners. The whole concluded with a short recapitulation out of Theodoret. THE imperial brothers dying, the government rested in the hands of the two sons of Valentinian; Gratian, who had already reigned twelve, and Valentinian junior, who had reigned three years. Gratian found work enough on all hands, the empire labouring under great incumbrances, and having little assistance from his brother, who was but young, was necessitated to take in a partner for the Eastern empire, to defend those parts, at this time miserably infested by the Goths. The person he pitched on was beyond all exception; Theodosius, a Spaniard, who from the renown of his actions deservedly bears the sirname of Great. The Gentiles for the main had enjoyed the peaceable exercise of their religion for many years, having met with little or no interruption in it since the times of Constantius: and for the two first years of Theodosius, almost wholly taken up with wars, their temples were open, and they had the freedom of their old rites and ceremonies. So that many began to look kindly upon their former superstitions, and others, meeting with such cruel usage in the reign of Valens, (when the persecution was carried on by a joint concurrence of Arians, Jews, and Gentiles,) took shelter in the old religion. Insomuch, that the emperor found it necessary to restrain it by a law dated April 26, anno 381.f That they who apostatized from Christianity to Paganism should lose all power of making a will, (ever accounted the great birthright and privilege of a Roman,) so that none of his friends or kindred should be the better for any estate which he left behind e Vid. Zosim. 1. iv. c. 30. e f Cod. Theodos. lib. xvi. Tit. vii. 1. 1. vid. 1. 2, 3, 4. g him; which he and Valentinian explained and ratified by many subsequent edicts, several clauses being added respecting both persons and things. About the end of the same year he forbad under pain of proscription all divinatory sacrifices, either by day or night, or that any should approach the temples for any such purpose; adding, that God is to be worshipped with pure and chaste prayers, not with execrable charms and conjurations. And though it does not appear by this law, that any more than sacrifices used in order to divination were taken away, yet Christians were willing to lay hold of it, and improve it farther than the emperor at present intended it, the temples both in city and country (as Zosimus complains") being assaulted, and the Pagans not able to lift up their eyes to heaven, and pay their devotions to the planets, without danger of their heads. Among the rest, there was a famous Pantheon, curiously adorned with abundance of exquisite statues and images of the gods, in the province of Osrhoene, (at Ædessa, as Gothofred not improbably conjectures,) this was shut up, but upon the Gentiles' complaint at court, representing that the city was thereby greatly prejudiced, who were wont here to hold their public meetings, and to keep their common festivals, especially those wherein they offered up their prayers for the life and safety of the emperor, it was granted, that it should stand open for these uses,i that the images should remain by way of ornament, but that no sacrifices should be offered in it. In the Western parts Gratian kept somewhat a severe hand upon the Pagans. He had given them a taste of what they might expect from him, when he refused the sacerdotal robe. The Roman emperors had all along borne the office and title of Pontifex Maximus, or chief head of the pontifical college: nay, none of the Christian emperors had hitherto scrupled to accept of it as an honorary title. But when the priests came to confer it upon Gratian, and offered him the pontifical robe, he plainly refused it, accounting it unlawful for him, who was a Christian, to wear that habit. The stole being delivered back to the priests, the chief of their company cried out, if the emporer will not be styled Pontifex Maximus, it will not be long before Maximus be Pontifex; reflecting upon Maximus, who was then ready to invade the empire, and who shortly after 8 Cod. Theodos. lib. xvi. Tit. x. 1. 7. h Lib. iv. c. 33. j Zosim. l. iv. c. 36. treacherously murdered Gratian, and became a great friend and patron to the Gentiles. But saving the authority of Zosimus who reports it, plain it is both from some ancient inscriptions, and from the testimony of Ausonius,* Gratian's tutor, that this title was frequently conferred upon him, though perhaps it might be only by connivance, and not by the allowance of the emperor. But whatever intimations of dislike Gratian might make, the Gentiles were not discouraged from attempting something in the cause of their religion; for finding the public affairs embroiled, they began to take heart, at Rome especially, where a small part of the senate took upon themselves, in the name of the whole, to send an address to the emperor Valentinian, to beg favour in behalf of their religion, but were countermined and quashed by Pope Damasus and St. Ambrose, as we have elsewhere observed. And when a great famine soon after raged at Rome, it was said to proceed from the displeasure of the gods for the neglect and suppression of their religious rites, and that the punishment had a visible signature of the sin upon it, it being but just, that they should want bread themselves, who had taken away from the priests and vestal virgins that little maintenance which the munificence of former times had bestowed upon them. The following year Symmachus was made provost of Rome, who immediately drew up a large address to the emperor, wherein, with all the subtleties of wit and eloquence, he pleaded the cause of his religion. But was happily encountered, answered, and baffled, by the great and learned bishop of Milan: an account whereof we have given at large in the Life of St. Ambrose. II. The Gentiles in the East, notwithstanding the provision that had been made against it four years since, could not be taken off from tampering with aruspices, augures, magicians, and the rest of that tribe, which forced Theodosius to quicken the execution of those laws, making it capital for any, either upon any present emergency, or for the knowing any future event, to consult divinatory sacrifices. This rescript is directed to Cynegius, the prætorian prefect of the East, a person honourable both for his greatness and his piety, and employed by the emperor upon the most important services: to him he committed the k Imp. Cæs. Gratianus Pius. Felix.-Pont. Max. reliqua vid. ap. Collectores inscript. Unus in ore omnium Gratianus, potestate imperator-Pontifex religione. Auson. grat. action. ad Imp. Gratian. p. 143, 144. inter Panegyricos. m care of reforming Paganism in the Eastern parts,' especially in Egypt, whither he sent him, anno 387, empowering him to shut up or demolish the Gentile temples, and extirpate their superstitions. Upon his arrival at Alexandria, informers accused several of the senate, and brought both their persons and estates in danger, upon pretence, it is like, that they were church-lands, revenues belonging to the Pagan temples. Cynegius upon examination punished the informers, and freed their estates, whose judgment herein upon their petition at court, the emperor himself confirmed. But, alas! Cynegius left the main work imperfect, dying the next year, and was honourably buried at Constantinople. But the work went on however, Theophilus bishop of Alexandria being zealous in it. The first attempt in it was thus: there was at Alexandria an ancient and famous temple, dedicated to Serapis," described by Rufinus, and affirmed by a geographer of that age to have been a piece of exquisite artifice, and for the stateliness of the building, contrivance of the structure, and solemnity of the worship, to have carried away the glory from all other places, and to have been the almost only admirable spectacle in the whole world. This place Theophilus had begged of the emperor, designing to enlarge it into a church. Workmen were set on to clear the rubbish, who found many dark vaults and cellars, the secret receptacles of the Pagans' most hidden rites and mysteries, out of which they brought many detestable and obscene images and utensils, which they publicly exposed to the scorn and derision of the people. This provoked the Gentiles beyond measure, who immediately gathered into a body, and though the far lesser number, yet being armed with rage and fury, broke in upon the Christians, wounded many of them, others they killed outright, and flying to the temple, engarrisoned themselves in it. Some Christians they had taken prisoners, and brought along with them, whom they forced to do sacrifice, or upon their refusal, put to death with the most exquisite and unheard-of tortures. The party was headed by one Olympus a philosopher, who persuaded them not to desert the religion of their country, but if need was, valiantly to die for it. And when he saw 1 Zosim. 1. iv. c. 37. n Descript. Orb. Gr. Lat. Gothofr. p. 18. Socrat. 1. v. c. 16, 17. Sozom. 1. vii. c. 15. m Cod. Theodos. lib. x. Tit. x. 1. 19. • Rufin. l. ii. c. 22, 23. VOL. I. G |