the Arian bishops were in formal disputations with the Catholic, before Gungebald, Burgundian King of France, at the end of the fifth century, we find that they charged them with being "præstigiatores,' and worshipping a number of gods; and when the Catholics proposed that the king should repair to the shrine of St. Justus, where both parties might ask him concerning their respective faiths, the Arians cried out that "they would not seek enchantments like Saul, for Scripture was enough for them, which was more powerful than all bewitchments."1 This was said, not against strangers of whom they knew nothing, as Ethelbert might be suspicious of St. Augustine and his brother missionaries, but against a body of men who lived among them.

I do not think it can be doubted then that, had Tacitus, Suetonius, and Pliny, Celsus, Porphyry, and the other opponents of Christianity, lived in the fourth century, their evidence concerning Christianity would be very much the same as it has come down to us from the centuries before it. In either case, a man of the world and a philosopher would have been disgusted at the gloom and sadness of its profession, its mysteriousness, its claim of miracles, the want of good sense evident in its rule of life, and the unsettlement and discord it was introducing into the social and political world.

On the whole I conclude as follows:-if there is a form of Christianity now in the world which is accused of gross superstition, of borrowing its rites and customs from the heathen, and of ascribing to forms and ceremonies an occult virtue;-a religion which is considered to burden and enslave the mind by its requisitions, to address itself to the weakminded and ignorant, to be supported by sophistry and imposture, and to contradict reason and exalt 1 Sirm. Opp. ii. p. 225, ed. Ven.

mere irrational faith;-a religion which impresses on the serious mind very distressing views of the guilt and consequences of sin, sets upon the minute acts of the day, one by one, their definite value for praise or blame, and thus casts a grave shadow over the future;—a religion which holds up to admiration the surrender of wealth, and disables serious persons from enjoying it if they would;-a religion, the doctrines of which, be they good or bad, are to the generality of men unknown; which is considered to bear on its very surface signs of folly and falsehood so distinct that a glance suffices to judge of it, and careful examination is preposterous; which is felt to be so simply bad, that it may be calumniated at hazard and at pleasure, it being nothing but absurdity to stand upon the accurate distribution of its guilt among its particular acts, or painfully to determine how far this or that story is literally true, what must be allowed in candour, or what is improbable, or what cuts two ways, or what is not proved, or what may be plausibly defended; a religion such, that men look at a convert to it with a feeling which no other sect raises except Judaism, Socialism, or Mormonism, with curiosity, suspicion, fear, disgust, as the case may be, as if something strange had befallen him, as if he had had an initiation into a mystery, and had come into communion with dreadful influences, as if he were now one of a confederacy which claimed him, absorbed him, stripped him of his personality, reduced him to a mere organ or instrument of a whole; a religion which men hate as proselytizing, anti-social, revolutionary, as dividing families, separating chief friends, corrupting the maxims of government, making a mock at law, dissolving the empire, the enemy of human nature, and a "conspirator against its rights and privileges;"1a religion which they consider the champion and instrument Proph. Office, p. 132.

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of darkness, and a pollution calling down upon the land the anger of heaven;-a religion which they associate with intrigue and conspiracy, which they speak about in whispers, which they detect by anticipation in whatever goes wrong, and to which they impute whatever is unaccountable;—a religion, the very name of which they cast out as evil, and use simply as a bad epithet, and which from the impulse of self-preservation they would persecute if they could;-if there be such a religion now in the world, it is not unlike Christianity as that same world viewed it, when first it came forth from its Divine Author.

SECTION II.

THE CHURCH OF THE FOURTH CENTURY.

Till the Imperial Government had become Christian, and heresies were put down by the arm of power, the face of Christendom presented much the same appearance all along as on the first propagation of the religion. What Gnosticism, Montanism, Judaism and, I may add, the Oriental mysteries were to the nascent Church, as described in the foregoing Section, such were the Manichean, Donatist, Apollinarian and contemporary sects afterwards. The Church in each place looked at first sight as but one out of a number of religious communions, with little of a very distinctive character except to the careful inquirer. Still there were external indications of essential differences within; and, as we have already compared it in the first centuries, we may now contrast it in the fourth, with the rival religious bodies with which it was encompassed.

How was the man to guide his course who

wished to join himself to the doctrine and fellowship of the Apostles in the times of St. Athanasius, St. Basil, and St. Augustine? Few indeed were the districts in the orbis terrarum, which did not then, as in the Ante-nicene era, present a number of creeds and communions for his choice. Gaul is said at that era to have been perfectly free from heresies; at least none are mentioned as belonging to that country in the Theodosian Code. But in Egypt, in the earlier part of the fourth century, the Meletian schism numbered one-third as many bishops as were contained in the whole Patriarchate. In Africa, towards the end of it, while the Catholic Bishops amounted in all to 466, the Donatists almost rivalled them with 400. In Spain Priscillianism was spread from the Pyrenees to the Ocean. It seems to have been the religion of the population in the province of Gallicia, while its author Priscillian, whose death had been contrived by the Ithacians, was honoured as a Martyr. The detestable sect of the Manichees, hiding itself under a variety of names in different localities, was not in the least flourishing condition at Rome. Rome and Italy were the seat of the Marcionites. The Origenists, too, are mentioned by St. Jerome as bringing a cargo of blasphemies into the port of Rome." And Rome was the seat of a Novatian, a Donatist, and a Luciferian bishop, in addition to the legitimate occupant of the See of St. Peter. The Luciferians, as was natural under the circumstances of their schism, were sprinkled over Christendom from Spain to Palestine, and from Treves to Lybia; while in its parent country Sardinia, as a centre of that extended range, Lucifer seems to have received the honours of a Saint. When St. Gregory Nazianzen began to preach at Constantinople, the Arians were in possession of its hundred churches; they had the populace in their favour, and, after their legal dislodgement, edict after edict was

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ineffectually issued against them. The Novatians too abounded there; and the Sabbatians, who had separated from them, had a church, where they prayed at the tomb of their founder. Moreover, Apollinarians, Eunomians, and Semi-arians, mustered in great numbers at Constantinople. The Semi-arian bishops were as popular in the neighbouring provinces, as the Arian doctrine in the capital. They had possession of the coast of the Hellespont and Bithynia; and were found in Phrygia, Isauria, and the neighbouring parts of Asia Minor. Phrygia was the head-quarters of the Montanists, and was overrun by the Messalians, who had advanced thus far from Mesopotamia, spreading through Syria, Lycaonia, Pamphylia, and Cappadocia in their way. In the lesser Armenia, the same heretics had penetrated into the monasteries. Phrygia, too, and Paphlagonia were the seat of the Novatians, who besides were in force at Nicæa and Nicomedia, were found in Alexandria, Africa, and Spain, and had a bishop even in Scythia. The whole tract of country from the Hellespont to Cilicia had nearly lapsed into Eunomianism, and the tract from Cilicia as far as Phoenicia to Apollinarianism. The disorders of the Church of Antioch are well known: an Arian succession, two orthodox claimants, and a bishop of the Apollinarians. Palestine abounded in Origenists, if at that time they may properly be called a sect; Palestine, Egypt, and Arabia were overrun with Marcionites; Osrhoëne was occupied by the followers of Bardesanes and Harmonius, whose hymns so nearly took the place of national tunes that St. Ephrem found no better way of resisting the heresy than setting them to fresh words. Theodoret in Comagene speaks in the next century of reclaiming eight villages of Marcionites, one of Eunomians, and one of Arians.

These sects were of very various character. Learning, eloquence, and talent were the character