Great Disturbances inRome,occasioned bythis double Election.
By this double Election the Citizens ofRomesaw themselves, before they were aware, involved in a Civil War. The whole People were divided, some siding withDamasus, and some withUrsinus; and neither of the Competitors shewed the least Inclination to yield to the other. No Day passed without Skirmishes and Bloodshed; insomuch thatJuventiusGovernor of the City, andJulianthePræfectus Annonæ, to put a Stop to the present, and prevent greater Disturbances, agreed to banishUrsinus, whose Party seemed less powerful, together with his Two DeaconsAmantiusandLupus. The Two Authors I have often quoted write, that bothJuventiusandJulianwere bribed byDamasus, who, taking Advantage of the Absence ofhis Competitor, armed his Followers with Clubs and Swords, hoping thus to intimidate the Friends of the exiled Bishop, and bring them in the End to acknowlege him. Seven Presbyters of the Party ofUrsinuswere seized, at the Request ofDamasus, in order to be sent into Exile, but rescued by the People of the same Party, and carried in Triumph to the Basilic ofLiberius; whichDamasusno sooner heard, than, arming all his Followers, both Clergy and Laymen, with Clubs, Swords, Axes,&c.he marched at the Head of the seditious and enraged Multitude to the Basilic, which he and his Partisans immediately invested, and attacked with the utmost Fury.|Several Personsmassacred.|It was set on fire in several Places; the Doors were forced, the Roof uncovered, and thence Showers of Tiles discharged on the People assembled there: great was the Massacre; One hundred and Sixty Persons, Men and Women, were inhumanly murdered on the Side ofUrsinus, and a great many more wounded, some of whom died of their Wounds. On the Side ofDamasusnot one single Person was killed. This Riot began on the 25th ofOctober366. at Eight in the Morning.
The Sedition becomesgeneral.
Thus the above-mentioned Writer[993]Ruffinuswrites in general Terms, that the illegal Election ofUrsinus, in Opposition toDamasus, occasioned such a Tumult, or rather Civil War among the People, some siding with the one, and some with the other, that the Places destined for Prayer streamed with Human Blood[994]. The HeathenAmmianus Marcellinusassures us, that the Partisans ofDamasusandUrsinuswere so implacably incensed against each other, that several Persons were wounded in the Quarrel, and some killed: nay, it is certain, adds he, that in the Basilic ofSicinusOne hundred and Thirty-seven Persons were found dead, all killed the same Day: butDamasusin the End, by the Efforts of his Party, got the better of his Antagonist[995].Jerom, however partial, owns, thatUrsinushaving got Possession of the Basilic ofSicinus, the Partisans ofDamasusrepaired thither in Crouds, and that several Persons were thereupon inhumanly massacred[996]. The Sedition became general, and the Seditious on either Side so numerous and powerful, thatJuventius, not thinking it adviseable to punish, nor being able to appease, the enraged Populace, abandoned the City, and retired to the Country[997]. He was perhaps forUrsinus, whose Party being over-matched by that ofDamasus, he might not think it safe to continue inRome. Three Days after the Massacre in theBasilic ofLiberius, that is, on the 28th ofOctober, the Partisans ofUrsinus, sayMarcellinusandFaustinus, assembling, cried out aloud againstDamasus, complaining of his Conduct, and begging that a sufficient Number of Bishops might be convened, and the Controversy referred to their Judgment and Decision[998].Damasuswas greatly favoured, and chiefly supported, by theRomanLadies, which probably gave Occasion to the Charge of Adultery that was brought against him. ButJerom, either to clear him of this Charge, or to obviate the like Suspicions, naturally arising from his familiar Conversation with the Female Sex, styles him aVirgin Doctor of the Virgin Church[999].
Damasusnot easilycleared from allGuilt.
Baronius, finding he can neither disguise nor extenuate the Cruelties committed by those who adhered toDamasus, is at a great deal of Trouble to disculpate him, and lay the whole Blame onMaximinus, who, as appears from History, discharged the Office ofPræfectus Annonæfrom the Latter-end of the Year 367. to the Beginning of 370. and was noted for his Cruelty.Baroniusis supported herein by the Authority ofJeromandRuffinus, of whom the former writes, thatDamasusremained Conqueror, without hurting the Conquered[1000]; and the latter, that the Cruelties practised by the PrefectMaximinus, who had espoused the Cause ofDamasus, upon those of the adverse Party, rendered the Name of that virtuous Prelate odious, though he had no Share in them[1001]. But who is to be charged with the Massacre in the Basilic ofSicinusorLiberius? On whom are the Murders to be laid, committed there?Maximinuswas not then in Power, and perhaps not atRome. I cannot help thinking butDamasusmight at least have restrained his Followers from such Excesses; and consequently, as he did not, I cannot, withRuffinus, conclude him to have had no Share in them; I say,at least restrained; for I will not charge him with heading and encouraging the riotous Multitude in that wicked Attempt, upon the bare Authority ofMarcellinusandFaustinus, both zealous Partisans ofUrsinus. But neither oughtBaronius,Bellarmine,Davidius, &c. upon the bare Testimony of Two Writers, no less sanguine in the Cause ofDamasus, suppose him to have been no-ways concerned in those Disorders. The famousAmmianus Marcellinus, who lived at this very time inRome, and, as a Pagan, was no-ways concerned in the Quarrel, nor more inclinedto one Side than the other, assures us, that both were equally ambitious of the Episcopal Dignity, and both equally guilty[1002]. The Authority of a Writer, thus unbyassed, and in every other respect unexceptionable, ought to be preferred, without the least Hesitation, to that of any other, whom we have just Reason to suspect of Partiality.Jeromindeed speaks with more Modesty and Reserve thanRuffinus, and those who have copied after him; for he only says, thatDamasusdid not hurt his Enemies after he had conquered them. But, in relating the above-mentioned Massacre, and the Skirmishes that happened before the Party ofDamasusprevailed, he always describes his Partisans as the Aggressors, without ever pretending to excuse him, as having no Share in those Riots; which he would not have failed to do, had he not paid a greater Regard to Truth thanRuffinusseems to have done.
The Luxury of theBishops ofRome.
The HeathenMarcellinus, after telling us, thatDamasusandUrsinusaspired with equal Ambition to the Episcopal Chair, adds this famous Remark, which I shall set down in his own Words:I must own, says he,that when I reflect on the Pomp attending that Dignity, I do not at all wonder, that those, who are fond of Shew and Parade, should scold, quarrel, fight, and strain every Nerve to attain it; since they are sure, if they succeed, to be enriched with the Offerings of the Ladies; to appear no more abroad on foot, but in stately Chariots, and gorgeously attired; to keep costly and sumptuous Tables; nay, and to surpass the Emperors themselves in the Splendor and Magnificence of their Entertainments. But how happy would they be, if, despising the Grandeur of the City, which they allege to excuse their Luxury, they followed the Example of some Bishops in the Provinces, who, by the Temperance and Frugality of their Diet, the Poverty and Plainness of their Dress, the Modesty of their Looks fixed on the Ground, the Purity of their Lives, and the Regularity of their whole Conduct, approve themselves to the eternal God, and all his true Worshipers[1003]! ThusAmmianus. And thatDamasuswas fond of all that Pomp, Grandeur, and Parade, that he led such a voluptuous Life, asAmmianushere so justly censures and condemns in the Bishops ofRome, is not to be doubted, sincePrætextatus, a Man of the first Quality, honoured with the greatest Employments of the Empire, and zealously attached to Paganism, inconversing familiarly with him, used pleasantly to say,Make me Bishop ofRome,and I'll immediately turn Christian[1004]. But, as I shall have Occasion to speak of this Subject hereafter, I shall only observe here, that the Offerings of those devout Women, and other pious Christians, were no better employed in the Days ofDamasus, than the immense Wealth, which the Church ofRomeacquired in After-Ages, by the voluntary Contributions of all the Christian Nations, is disposed of in ours.|How the Oblations ofthe Faithful disposedof.|With these Offerings the Bishops ofRomeused in more early Times, to maintain the Poor of their own Church, and send the Overplus to other Churches, where the Poor were numerous, and the Offerings small. Of this generous Practice I have mentioned some Instances, that well deserve to be recorded. But when Ambition began to take place of Charity, the Poor were forgotten, and nothing thought of but splendid Equipages, numerous Retinues, princely Apparel, sumptuous Tables, and whatever else could feed the Vanity of these upstart Princes, and put them upon the Level with the greatest Monarchs. To such Purposes were the Oblations of the Faithful perverted.Baroniustakes it very much amiss ofAmmianus, that he should find Fault with the costly Tables and Entertainments of the Popes, since it is manifest from St.Austin, that the Christians atRome, and, no doubt, the Pope with the rest, kept a rigorous Fast Three Days in the Week[1005]; so that, in his Opinion, they ought not to be blamed for rioting Four Days in the Week, provided they fasted Three. But to this DoctrineAmmianuswas a Stranger, and therefore, notwithstanding the Fasts they might keep, he justly censured their expensive Tables and Banquets, as no-ways suited to their Profession and Character.
Ursinusrecalled byValentinian;
But to return toUrsinus; he had been banishedRomeby the PrefectJuventius, before the 26th ofOctober366. as I have related above; but the EmperorValentinian, who was at this time inGaul, having, at the Request of his Friends, granted him Leave to return, he entered the City on the 15th ofSeptember367. in a kind of Triumph, being met and received with loud Acclamations by those of his Party[1006]. At the same time the Emperor directed a Rescript toPrætextatus, who had succeededJuventiusin the Prefecture ofRome, injoining him to recall all those, who had been banned for the late Riots, and reinstate them in their former Condition, afterwarning them, that if, for the future, they disturbed the Peace of the Public, they should be punished without Mercy[1007].|but banished anew.|But notwithstanding this Warning, new Disturbances must have happened, sinceUrsinuswas, by an Order from the Emperor, banished again on the 16th ofNovemberof the same Year 367. together with Seven of his Followers, who were all confined to different Places inGaul, where they continued till the Year 371[1008]. The Two Presbyters tell us, thatDamasus, having, with large Sums, gained the Ministers and Favourites at Court, by their Means extorted from the Emperor the above-mentioned Order. They add, that the Friends ofUrsinuswere resolved to stand by him; but that he, to prevent Bloodshed, delivered himself up into the Hands of the Officers of Justice[1009]. However that be, by the Banishment ofUrsinus, and some of the leading Men of his Party, Tranquillity was restored for a while, and the Disturbances composed, saysAmmianus, which the Christians had raised by quarreling among themselves[1010].
The Bishop ofRomeimpowered by theEmperor to judgeother Bishops.
About this Time the EmperorValentinianenacted a Law, impowering the Bishop ofRometo examine and judge other Bishops, that religious and ecclesiastical Disputes might not be decided by profane or secular Judges, but by aPontiff of the same Religion, and his Collegues[1011]. A very imprudent Law, considering the Nature and Consequences of such a Concession. The Bishops assembled in Council atRome, in 378. after declaring, in the strongest Terms, their Approbation of this Law, agreed to present an Address to the EmperorGratian, wherein they earnestly recommended to him the Execution of it, because it greatly redounded, say they, to the Honour of the sacred Ministry; because the Judgment of Bishops was more sure and certain than that of any Civil Magistrate; and, lastly, because it delivered the Prelates of the Church from the just Concern they were under, to find that they could not make their Innocence appear without Racks and Tortures, which innocent Persons were put to by the Secular Judges[1012]. This Exemption seems to have been understood by the Council as extending to all Cases, whether Civil or Ecclesiastical. Be that as it will, whatever Exemption was by the above-mentioned Law granted to the Bishops, whatever Power was by that Law vested in the Bishop ofRome, and his Collegues, the Council, with a due Sense of Gratitude, acknowleged such Power and Immunityto be intirely owing to the Indulgence of the Emperor: a plain Proof that the absurd and chimerical Notion of aDivine Rightwas not yet broached. The Bishops chose rather to be judged by the Pope and his Collegues, that is, by their own Brethren, than by Lay Judges, for the Reasons they allege in their Address toGratian. Hence they chearfully submitted to his Judgment, and applauded every new Power that was granted him, as redounding to the Honour of the Episcopal Order. But, alas! they were not aware, that every new Power, yielded to the Bishop ofRome, was a new Link added to the Chain they were forging, if not for themselves, for those, at least, who were to succeed them. They little apprehended, that the Bishop ofRomewould, in Process of Time, claim all the Power vested in him, and his Collegues, as due to him alone, and that too byDivine Right; that, in virtue of such a Claim, he would set up for universal and sole Monarch of the Church, exercise an unbounded Authority and Jurisdiction, and degrade all other Bishops from his Collegues to his Vassals and Slaves.Blondelis of Opinion, that the Bishop ofRomewas, by that Law, only impowered to judge the Bishops within the Limits of his Jurisdiction, that is, those of the Suburbicarian Provinces[1013]. Others think that such a Power was only for a time, and extended to those Bishops alone who were concerned in the present Schism; which seems most probable, sinceValentiniandeclares, that he enacted the above-mentioned Law to settle the Church, shaken by the Fury of the Schism[1014].
The Followers ofUrsinusdriven out ofRome.
Ursinus, and the leading Men of his Party, being driven out of the City, the Inhabitants began to enjoy their former Peace and Tranquillity. But yet his Followers continued to assemble in the Cœmeteries of the Martyrs, and even kept Possession of a Church, supposed to be that of St.Agnes, without the Walls[1015]. Of thisDamasustook care to transmit an Account to the Emperor, in a Memorial; who, fearing that, from such a Spark, the Fire might break out again, which he had been striving to extinguish, injoinedPrætextatusto putDamasusforthwith in Possession of that Church; and, in the Execution of this Order, probably happened what we find related, perhaps with some Exaggeration, by the Two Writers I have often quoted; for they tell us, that one Day, while the Followers ofUrsinuswere assembled, in great Numbers, in the Church ofSt. Agnes,Damasus,falling unexpectedly upon them with his Satellites, made a dreadful Havock of the innocent and defenceless Multitude[1016]. After this Second MassacrePrætextatus, to secure the Tranquillity of the City, sent several more of the Party ofUrsinusinto Exile.Valentinian, however, would not consent to their being confined to any particular Place; but gave them full Liberty to live where they pleased, provided they kept out ofRome[1017]. The two Writers add, that the Cruelties exercised in the Church ofSt. Agnesgave great Offence to the Bishops ofItaly; and thatDamasushaving invited some of them toRome, to solemnize with him the Anniversary of his Consecration, he laid hold of that Opportunity to solicit them with Intreaties, nay, and to tempt them with Money, to condemnUrsinus; but all in vain; the Bishops equally unmoved by his Prayers and Offers, refusing, with great Firmness and Resolution, to condemn a Man whom they had not heard.MarcellinusandFaustinusclose their Preface with a short Account of themselves, telling us, that the Presbyters ofUrsinus’s Party were imprisoned, racked, banished, dispersed, and sent into different Countries; and that they themselves, who were of that Number, presented a Petition to the Emperors, begging them to put a Stop to so cruel a Persecution[1018].
Damasusassembles aCouncil atRome.
Damasushaving thus, in the End, by the Favour of the Emperors, intirely got the better of the adverse Party, and secured his Dignity, he turned his Thoughts to Ecclesiastical Matters. In the West there were now but Three Bishops, who still maintained the Doctrine ofArius;viz.UrsaciusBishop ofSingidunum,ValensofMursa, andAuxentiusofMilan.|UrsaciusandValenscondemned.Auxentiuswhy spared.|Damasus, however, convened a numerous Council atRome; and there examined anew, and anew condemned, the Tenets ofArius, and all who held them, namelyUrsaciusandValens[1019].Auxentiuswas a pure, and no less zealous,Arian, than either of these Two; but as he was in favour withValentinian, whom he had deceived by an equivocal Confession of Faith,Damasus, and his Council, thought it adviseable not to name him. The Council writ a synodal Letter to the other Bishops, acquainting them with what had passed; which was answered byAthanasius, and the Bishops ofEgypt, then assembled atAlexandria. In their Answer they thankDamasusfor condemningUrsaciusandValens; but, at the same time, express no small Surprize to find, thatAuxentiuswasnot yet deposed, tho’ guilty not only ofArianism, but of many other Crimes, which they enumerate[1020].Damasusand his Collegues paid, no doubt, great Regard to the Remonstrances ofAthanasius; but, asAuxentiuswas supported by the Emperor, and they were better Courtiers thanAthanasius, they never attempted to depose him; nay, they carried their Complaisance so far as to condemnUrsaciusandValens, as if they had been the onlyArianBishops in the West, without ever namingAuxentius. He therefore kept, for many Years, quiet Possession of the See he had usurped, and was at last deprived of it by Death alone.
The Avarice of theRomanClergyrestrained byValentinian.
The many Abuses and Disorders, that reigned at this Time among the Ecclesiastics ofRome, offered a larger Field to the Zeal ofDamasus, than the Heresy ofArius, now confined in the West to a Corner ofIllyricum. But he was by no means a fit Person to set up for a Reformer of Manners, and the Evil required a more powerful Remedy than he could apply. The Prelates of the Church, even the Bishops ofRome, could yet only preach against Vice, admonish the Vicious, and inflict ecclesiastical Censures on such as gave no Ear to their Admonitions: all other Power was still lodged in Lay Hands, and only imparted to the Ecclesiastics in some extraordinary Cases. The insatiable Avarice of theRomanClergy,Clergy,the mean and scandalous Arts they were daily practising to circumvent the Orphans, plunder the Widows, and rob the lawful Heirs of their just Inheritance, cried loudly for a Reform; but were Evils too strong for the Curb of Exhortation, Admonition, or Censures merely ecclesiastical; andDamasushimself was not quite free from Imputations of this Nature. It was therefore necessary, that the Secular Power should interpose in Defence of the deluded Laity, against the Craft and Rapines of the ravenous Clergy.|Law enacted by him.|A Law was accordingly enacted by the EmperorValentinian, in the Year 370. addressed toDamasusBishop ofRome, and read, on the 29th ofJuly, in all the Churches of that City, strictly forbidding the Ecclesiastics, and such as professed Celibacy, meaning the Monks, to frequent the Houses of Orphans or Widows, or to accept from those, whom they attended under the Veil of Religion, any thing whatsoever by way of Donation, Legacy, or Feoffment in Trust. Whatever was thus given or accepted, is declared forfeited to the public Treasury[1021].
This Law, taken in a literal Sense, only forbids the Ecclesiastics to accept such Donations as were made by the Women whom they attended in spiritual Matters as their Guides or Directors; but it was either understood and interpreted as extending to all Donations from pious Persons, or a new Law was made at this Time excluding the Ecclesiastics from all such Donations, as plainly appears fromJeromandAmbrose, of whom the former, in one of his Letters, writes thus:|The Sentiments of St.JeromandAmbroseconcerning this Law.|I am ashamed to say it, the Priests of the Idols, the Stage-players, Charioteers, Whores, are capable of inheriting Estates, and receiving Legacies; from this common Privilege, Clerks alone, and Monks, are debarred by Law; debarred, not under persecuting Tyrants, but Christian Princes[1022]. AndAmbrose;We are excluded by Laws, lately enacted, from all Inheritances, Donations, and Legacies; yet we do not complain: And why should we? By such Laws we only lose Wealth; and the Loss of Wealth is no Loss to us. Estates are lawfully bequeathed to the Ministers of the Heathen Temples; no Layman is excluded, let his Condition be ever so low, let his Life be ever so scandalous: Clerks alone are debarred of a Right common to the rest of Mankind. Let a Christian Widow bequeath her whole Estate to a Pagan Priest, her Will is good in Law; let her bequeath the least Share of it to a Minister of God, her Will is null. I do not mention these Things by way of Complaint, but only to let the World know, that I do not complain; for I had rather we should want Money, than Virtue or Grace[1023]. From these Testimonies it is manifest, that either by the above-mentioned Law, or by some other published at this Time, the Ecclesiastics were restrained from receiving any Donations or Legacies whatever, by whomsoever bequeathed: and that such a Law was absolutely necessary, is no less manifest from the unquestionable Authority ofJerom, who lived at this very Time inRome, and describes, as an Eye-witness, the Arts that were practised with great Success, by theRomanClergy, to circumvent rich Widows, and old Men.The Clerks, says he,who ought to instruct and awe the Women with a grave and composed Behaviour, first kiss their Heads, and then, stretching out their Hand, as it were to bestow a Blessing, slily receive a Fee for their Salutation. The Women in the mean time, elated with Pride in seeing themselves thus courted by the Clergy, prefer the Freedom of Widowhood to the Subjection attendingthe State of Matrimony. Some of the Clergy make it the whole Business and Employment of their Lives to learn the Names of the Ladies, to find out their Habitations, to study their Humour. One of these(perhapsAntimusorSophronius, two Monkish Harpyes, of whom he speaks elsewhere),an Adept in the Art, rises with the Sun, settles the Order of his Visits, acquaints himself with the shortest Ways, and almost breaks into the Rooms of the Women before they are awake. If he sees any curious Piece of Houshold Furniture, he extols, admires, and handles it; and, sighing that he too should stand in need of such Trifles, in the End, rather extorts it by Force, than obtains it by Goodwill, the Ladies being afraid to disoblige the prating old Fellow, that is always running about from House to House[1024].The same Writer, speaking elsewhere of the Monks, displays the Arts which they practised to deceive, captivate, and plunder, the rich Widows, and old Men; and adds, that, by professing Poverty, they were become rich, and that the Church grieved to see many acquire great Wealth by serving her, who had been Beggars, while they lived in the World[1025]. So that the Monastic Profession was in those early Times what it is now, a gainful Trade, under the Mask of Religion. As for the mean, nay, and nauseous Offices, to which they were prompted by their Avarice, and the greedy Expectation of Legacies, to submit, about the childless old Men and Women in their Sickness, it would be forgetting the Dignity of an Historian to mention them. The Reader will find them described byJerom, and perhaps too minutely, in the Letter he writ to his FriendNepotian[1026]. In the same Letter he informs us, how the Wealth thus acquired was disposed of.I, says he, applying to himself what he levelled at others, to render the Truth he spoke less disagreeable;I, who was born in a poor Country Cottage, who had scarce Millet enough, and coarse Bread, to satiate my craving Stomach, now despise the finest Flour, the choicest Honey, am well acquainted with the different Kinds and Names of Fishes, and can tell by the Taste from what Coast each Shell-fish was brought, from what Province each Bird[1027].A Law was therefore necessary to restrain the insatiable Avarice of theRomanClergy, and obviate the unhallowed Use they made of the Wealth, which by such scandalous Means they had acquired. This LawJeromcalls a Caustic; and adds, that he does not complain of it, but of the Sore that required it[1028]. However, that he complains,andAmbrosetoo, not only of the Sore, but the Caustic, is manifest from their Words, and Manner of writing. To exaggerate the pretended Hardship, they both observe, that the Pagan Priests lay under no such Restraints: An unseasonable Observation! Since it shews the Difference between the Pagan and Christian Priesthood in a mortifying Light. The former gave no Occasion to such a Law, their Avarice wanted no such Restraints; if it had, we may be sure they had met with no Quarter from a Christian, nay, from an Orthodox Prince; and if he had spared them, such Partiality had not been tamely put up, and passed over in Silence, by the Ecclesiastical Writers of those Times, namely, by the Two I have mentioned.
That Law probablynot procured byDamasus.
Baroniusis of Opinion, that the above-mentioned Law was procured byDamasus, who, finding his Clergy no longer awed by the Spiritual Sword, had recourse to the Temporal: for the Temporal, adds he, though in the Emperor’s Hands, was given by our Saviour to St.Peterand his Successors, as well as the Spiritual[1029]. Thus he puts at once both Swords into the Popes Hands, though he has not yet been able to allege one single Instance of their having either. They got both, 'tis true, in After-ages; and we shall see, in the Sequel of this History, how they came by them. But that Law, saysBaronius, was read in all the Churches ofRome. And so have others been, when they concerned the Clergy, and were addressed to, though not procured by, the Bishop of that City[1030]. Besides, asDamasusloved Pomp and Grandeur, it is not at all probable, that he was instrumental in the enacting of a Law, which deprived him of the main Fund to support them, the Generosity of theRomanLadies.
It is extended tosacred Virgins, andto Bishops.
Two Years after, that is, in 372. the Law I have mentioned above was extended by the same Prince,viz.Valentinian, to the sacred Virgins and Bishops, so as to exclude the former from the Right of giving, and the latter from that of receiving, any thing whatsoever by way of Donation, Legacy,&c[1031].But this Law, with another still more severe, published Twenty Years afterwards by the EmperorTheodosius, was abrogated by the EmperorMarcianin the Year 455. as I shall have Occasion to relate hereafter.|The primitive Rigourand Discipline utterlyneglected atRome.|In the mean time I cannot help observing with Astonishment, how early the primitive Rigour of Discipline and Manners was utterly neglected and forgotten by the Ecclesiastics ofRome; how early the most exorbitant Luxury,with all the Vices attending it, was introduced among them, and the most scandalous and unchristian Arts of acquiring Wealth universally practised. They seem to have rivalled, in riotous living, the greatest Epicures of PaganRome, when Luxury was there at the highest Pitch. ForJerom, who was an Eye-witness of what he writ, reproaches theRomanClergy with the same Excesses, which the PoetJuvenalso severely censured in theRomanNobility, under the Reign ofDomitian. And how much more worthy were the former of the severest Censure, not only in regard of their Calling, and the Religion they professed, teaching them to curb and subdue all irregular Passions and Appetites, but from this aggravating Circumstance, that the Estates they so squandered and wasted were not their own, but the Patrimony of the Poor, the Substance of the Orphans, Widows, and unhappy Persons, whom, under the Cloke of Religion, they robbed of their just Inheritance! And herein they conformed to the Example of their Chief, who, finding an inexhaustible Fund in the Generosity of theRomanLadies to support his Extravagance, lived in that Pomp and Grandeur whichAmmianushas described above.
The Orthodoxpersecuted in theEast.
But he was roused from the easy and indolent Life he led atRome, by Letters from the famousBasil, lately raised to the See ofCæsareainCappadocia, the Metropolis ofPontus, imploring his Assistance, and that of the other Western Bishops, in the present unhappy Condition of the Churches in the East.Arianismwas almost utterly extirpated in the West under the Orthodox EmperorValentinian, as I have observed above; but in the East it triumphed under his BrotherValens, a most zealous Favourer of theArians, a most implacable Enemy to the Orthodox, who were by him every-where driven from their Sees, and sent into Exile: nay, he gave full Power to theArianBishops and Magistrates to imprison, fine, beat, rack, and banish, at Pleasure, such of the Orthodox Clergy as they could not win over by more gentle Methods. This Power they used so tyrannically, especially atConstantinople, that the Clergy of that City resolved to apply toValenshimself for Relief, not doubting but the Miseries they groaned under might, if duly represented, even move him to Compassion. Accordingly they appointed Eighty of their Body, all Men of unblemished Characters, and known Piety, to repair toNicomedia, where that Prince then was, and lay their Grievances before him. Upon their Arrival at Court, they were introduced to the Emperor, who heard them with great Attention, without shewing the least Emotion eitherof Resentment or Compassion. However, as, upon his dismissing them, he immediately sent forModestusthePræfectus Prætorio, they concluded that he had given Ear to their just Complaints, and began to expect a speedy Redress of their Grievances.|Inhumanly treated bythe EmperorValens.|But the Charge he gave him, very different from what they expected, was to dispatch them all without Mercy or Delay. The Prefect, apprehending the Death of so many eminent Ecclesiastics might occasion a Tumult in the City, gave out that the Emperor had ordered them into Exile; and accordingly caused them to be put on board a Vessel, in order to be conveyed, as he pretended, to the Place of their Banishment. But the Vessel was no sooner out of Sight, than the Mariners, pursuant to their private Instructions, set Fire to it, and, betaking themselves to their Boat, left those they had on board to the Mercy of the Flames and Waves[1032].
The Orthodox dividedamong themselves.
ButAthanasius,Basil, and the other Champions of the Orthodox Party, were not so much alarmed at the cruel Persecution raised against them by their Enemies, as at the unhappy Divisions that reigned at this very time among themselves. It was to procure a Remedy for these Divisions, to heal a dangerous Schism, that rent the Orthodox Party into two opposite Factions, thatBasil, by the Advice ofAthanasiusAthanasius, writ the above-mentioned Letter toDamasus, and that the Orthodox Bishops of the East writ in common a Letter to all their Brethren in the West. As this Schism did more Hurt to the Orthodox Cause than it was in the Power of their Enemies to have done, I shall not think it foreign to my Purpose to insert a succinct Account of its Rise and Progress.|What occasionedthis Division.|Eustathius, the Orthodox Bishop ofAntioch, being deposed by theAriansin 331. and one of their own Party put in his room, the greater Part of the Clergy and People of that City, acknowleging the new-chosen Bishop, and hisArianSuccessors, assisted at their Assemblies, mixed with theArians, and received the Sacraments at their Hands, though they disagreed with them in Belief. But some more zealous than the rest, refusing to own any other Bishop so long asEustathiuslived, held their Assemblies apart, under the Direction of Presbyters animated with the like Zeal. These, from their steady Attachment toEustathius, were calledEustathians, and with them aloneAthanasiuscommunicated while he was atAntioch[1033]. This Schism or Separation continued even after the Death ofEustathius, those of his Party declining not only theCommunion of theAriansand their Bishops, but of the Orthodox, who communicated with them. In the Year 360. the See ofAntiochbeing vacant, by the Translation ofEudoxiustheArianto that ofConstantinople, theArians, and the Orthodox, who communicated with them, chose with one Consent the famousMeletiusto succeed him. Both Parties joyfully concurred in this Election; the Orthodox, because they knew his Doctrine to be no less pure than his Manners; and theArians, because they hoped, by such a distinguishing Mark of their Friendship and Esteem, to win him, and by his Means to gain over to their Party the whole City ofAntioch, nay, and theEustathiansthemselves[1034]. But they soon found, to their great Mortification, that the Orthodox were better acquainted withMeletiusthan they, that he was most zealously attached to the Orthodox Party, and was not to be swayed by Friendship or Enmity, by Hopes or Terrors.|Meletiusthe newBishop ofAntiochdeclares in favour ofthe Orthodox.|He was no sooner installed, which Ceremony was performed with the greatest Solemnity, than he loudly declared in favour ofConsubstantiality, and boldly cut off from his Communion, as rotten and incurable Members, all who held the opposite Doctrine. TheAriansofAntiochwere thunderstruck with the Boldness of the Attempt; the whole Party took the Alarm;EudoxiusBishop ofConstantinople, and the neighbouring Bishops, forgetful of every thing else, hastened toAntioch; Hopes, Fears, Prayers, Menaces, were successively employed, and nothing left unattempted to divert, at least to allay, the impending Storm. But all in vain; the Zeal ofMeletiuswas incapable of Controul: he openly declared, that nothing should, nothing could, make him desist from, or relent in, the Work he had undertaken, till he had utterly extirpated theArianHeresy, without leaving the least Shoot of so poisonous a Weed in the Field, which by Divine Appointment he was to guard and cultivate[1035]. TheAriansfinding him immovably fixed in his Resolution, and, what doubled their Concern, the whole Party in imminent Danger from one of their own chusing, they applied with better Success to the EmperorConstantius; and, charging the new Bishop ofAntiochwithSabellianism, which Charge the credulous and unwary Prince believed upon their Word,|He is banished.|they extorted from him a Rescript banishingMeletiusfromAntiochabout Thirty Days after his Installment, and confining him toMeliteneinArmenia, his native City[1036].Euzoiuswas preferred in his room, formerlythe chief Favourite ofArius, and the most antient of all his Disciples; for together with him he was condemned by the great Council ofNice.
Great Divisions inthat Church.
The Orthodox, who had hitherto communicated with theArians, were so disobliged and scandalized at these Proceedings, that, in the End they renounced theArianCommunion; and, assembling by themselves, proposed an Union with theEustathians. But their Proposal was rejected by the leading Men of that Party, alleging, that they could not admit them to their Communion, because they had for so many Years communicated with theArians, received the Sacraments at their Hands, and still seemed to acknowlegeMeletiusas lawful Bishop, though he had been chosen by theArianFaction: for theEustathians, notwithstanding the heroic Firmness ofMeletiusin defending and promoting the common Cause, refused to own him, for no other Reason but because theArianshad had a chief Share in his Election[1037]. As this Disagreement greatly weakened the Orthodox Cause inAntioch, and might, in time, be attended with fatal Consequences, no Pains were spared by the apostolic Men of those Times, to induce theEustathiansto abate somewhat of their Zeal and Severity. As for the other Party, notwithstanding their Attachment toMeletius, whence they had the Name ofMeletians, they were greatly inclined to an Accommodation, and seemed to court the Communion of theEustathians, almost upon any Terms.Lucifer, the famous Bishop ofCagliari, on his Return fromThebaisinEgypt, to which Place he had been confined byConstantius, was prompted by his Zeal to takeAntiochin his Way, with a Design to mediate an Accommodation between the dissenting Parties. Being arrived in that City, he had several Conferences with the leading Men of the one and the other Party; and, finding neither averse to an Accommodation, he conceived great Hopes of succeeding in his Design; and therefore begged the Fathers of the Council ofAlexandria, which was already sitting, and to which he had been invited byAthanasius, to dispense with his assisting at that Assembly, since his Presence seemed more necessary atAntioch. However, he appointed Two of his Deacons to be present as his Deputies, injoining them to agree, in his Name, to the Decisions of the Council[1038].Baroniusowns here, which I cannot help observing by the way, thatLucifernever appearedin the Council ofAlexandria[1039]; forgetting, no doubt, what he elsewhere so strenuously maintains[1040];viz.thatLuciferassisted at that Assembly, in the Name of PopeLiberius, and as his Legate.