Part 27

_Damasus_ having 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 of _Arius_; _viz._ _Ursacius_ Bishop of _Singidunum_, _Valens_ of _Mursa_, and _Auxentius_ of _Milan_. [Sidenote: Ursacius _and_ Valens _condemned_. Auxentius _why spared_.] _Damasus_, however, convened a numerous Council at _Rome_; and there examined anew, and anew condemned, the Tenets of _Arius_, and all who held them, namely _Ursacius_ and _Valens_[1019]. _Auxentius_ was a pure, and no less zealous, _Arian_, than either of these Two; but as he was in favour with _Valentinian_, 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 by _Athanasius_, and the Bishops of _Egypt_, then assembled at _Alexandria_. In their Answer they thank _Damasus_ for condemning _Ursacius_ and _Valens_; but, at the same time, express no small Surprize to find, that _Auxentius_ was not yet deposed, tho’ guilty not only of _Arianism_, but of many other Crimes, which they enumerate[1020]. _Damasus_ and his Collegues paid, no doubt, great Regard to the Remonstrances of _Athanasius_; but, as _Auxentius_ was supported by the Emperor, and they were better Courtiers than _Athanasius_, they never attempted to depose him; nay, they carried their Complaisance so far as to condemn _Ursacius_ and _Valens_, as if they had been the only _Arian_ Bishops in the West, without ever naming _Auxentius_. He therefore kept, for many Years, quiet Possession of the See he had usurped, and was at last deprived of it by Death alone.

[Sidenote: _The Avarice of the_ Roman _Clergy restrained by_ Valentinian.]

The many Abuses and Disorders, that reigned at this Time among the Ecclesiastics of _Rome_, offered a larger Field to the Zeal of _Damasus_, than the Heresy of _Arius_, now confined in the West to a Corner of _Illyricum_. 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 of _Rome_, 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 the _Roman_ 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; and _Damasus_ himself 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. [Sidenote: _Law enacted by him._] A Law was accordingly enacted by the Emperor _Valentinian_, in the Year 370. addressed to _Damasus_ Bishop of _Rome_, and read, on the 29th of _July_, 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 from _Jerom_ and _Ambrose_, of whom the former, in one of his Letters, writes thus: [Sidenote: _The Sentiments of St._ Jerom _and_ Ambrose _concerning 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]. And _Ambrose_; _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 of _Jerom_, who lived at this very Time in _Rome_, and describes, as an Eye-witness, the Arts that were practised with great Success, by the _Roman_ Clergy, 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 attending the 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_ (perhaps _Antimus_ or _Sophronius_, 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 by _Jerom_, and perhaps too minutely, in the Letter he writ to his Friend _Nepotian_[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 the _Roman_ Clergy, and obviate the unhallowed Use they made of the Wealth, which by such scandalous Means they had acquired. This Law _Jerom_ calls a Caustic; and adds, that he does not complain of it, but of the Sore that required it[1028]. However, that he complains, and _Ambrose_ too, 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.

[Sidenote: _That Law probably not procured by_ Damasus.]

_Baronius_ is of Opinion, that the above-mentioned Law was procured by _Damasus_, 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. _Peter_ and 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, says _Baronius_, was read in all the Churches of _Rome_. 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, as _Damasus_ loved 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 the _Roman_ Ladies.

[Sidenote: _It is extended to sacred Virgins, and to 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 Emperor _Theodosius_, was abrogated by the Emperor _Marcian_ in the Year 455. as I shall have Occasion to relate hereafter. [Sidenote: _The primitive Rigour and Discipline utterly neglected at_ Rome.] 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 of _Rome_; 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 Pagan _Rome_, when Luxury was there at the highest Pitch. For _Jerom_, who was an Eye-witness of what he writ, reproaches the _Roman_ Clergy with the same Excesses, which the Poet _Juvenal_ so severely censured in the _Roman_ Nobility, under the Reign of _Domitian_. 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 the _Roman_ Ladies to support his Extravagance, lived in that Pomp and Grandeur which _Ammianus_ has described above.

[Sidenote: _The Orthodox persecuted in the East._]

But he was roused from the easy and indolent Life he led at _ Rome_, by Letters from the famous _Basil_, lately raised to the See of _Cæsarea_ in _Cappadocia_, the Metropolis of _Pontus_, imploring his Assistance, and that of the other Western Bishops, in the present unhappy Condition of the Churches in the East. _Arianism_ was almost utterly extirpated in the West under the Orthodox Emperor _Valentinian_, as I have observed above; but in the East it triumphed under his Brother _Valens_, a most zealous Favourer of the _Arians_, 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 the _Arian_ Bishops 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 at _Constantinople_, that the Clergy of that City resolved to apply to _Valens_ himself 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 to _Nicomedia_, 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 either of Resentment or Compassion. However, as, upon his dismissing them, he immediately sent for _Modestus_ the _Præfectus Prætorio_, they concluded that he had given Ear to their just Complaints, and began to expect a speedy Redress of their Grievances. [Sidenote: _Inhumanly treated by the Emperor_Valens.] 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].

[Sidenote: _The Orthodox divided among themselves._]

But _Athanasius_, _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, that _Basil_, by the Advice of _Athanasius_, writ the above-mentioned Letter to _Damasus_, 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. [Sidenote: _What occasioned this Division._] _Eustathius_, the Orthodox Bishop of _Antioch_, being deposed by the _Arians_ in 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 his _Arian_ Successors, assisted at their Assemblies, mixed with the _Arians_, 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 as _Eustathius_ lived, held their Assemblies apart, under the Direction of Presbyters animated with the like Zeal. These, from their steady Attachment to _Eustathius_, were called _Eustathians_, and with them alone _Athanasius_ communicated while he was at _Antioch_[1033]. This Schism or Separation continued even after the Death of _Eustathius_, those of his Party declining not only the Communion of the _Arians_ and their Bishops, but of the Orthodox, who communicated with them. In the Year 360. the See of _Antioch_ being vacant, by the Translation of _Eudoxius_ the _Arian_ to that of _Constantinople_, the _Arians_, and the Orthodox, who communicated with them, chose with one Consent the famous _Meletius_ to 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 the _Arians_, 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 of _Antioch_, nay, and the _Eustathians_ themselves[1034]. But they soon found, to their great Mortification, that the Orthodox were better acquainted with _Meletius_ than 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. [Sidenote: Meletius _the new Bishop of_ Antioch _declares in favour of the Orthodox_.] He was no sooner installed, which Ceremony was performed with the greatest Solemnity, than he loudly declared in favour of _Consubstantiality_, and boldly cut off from his Communion, as rotten and incurable Members, all who held the opposite Doctrine. The _Arians_ of _Antioch_ were thunderstruck with the Boldness of the Attempt; the whole Party took the Alarm; _Eudoxius_ Bishop of _Constantinople_, and the neighbouring Bishops, forgetful of every thing else, hastened to _Antioch_; 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 of _Meletius_ was 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 the _Arian_ Heresy, without leaving the least Shoot of so poisonous a Weed in the Field, which by Divine Appointment he was to guard and cultivate[1035]. The _Arians_ finding 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 Emperor _Constantius_; and, charging the new Bishop of _Antioch_ with _Sabellianism_, which Charge the credulous and unwary Prince believed upon their Word, [Sidenote: _He is banished._] they extorted from him a Rescript banishing _Meletius_ from _Antioch_ about Thirty Days after his Installment, and confining him to _Melitene_ in _Armenia_, his native City[1036]. _Euzoius_ was preferred in his room, formerly the chief Favourite of _Arius_, and the most antient of all his Disciples; for together with him he was condemned by the great Council of _Nice_.

[Sidenote: _Great Divisions in that Church._]

The Orthodox, who had hitherto communicated with the _Arians_, were so disobliged and scandalized at these Proceedings, that, in the End they renounced the _Arian_ Communion; and, assembling by themselves, proposed an Union with the _Eustathians_. 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 the _Arians_, received the Sacraments at their Hands, and still seemed to acknowlege _Meletius_ as lawful Bishop, though he had been chosen by the _Arian_ Faction: for the _Eustathians_, notwithstanding the heroic Firmness of _Meletius_ in defending and promoting the common Cause, refused to own him, for no other Reason but because the _Arians_ had had a chief Share in his Election[1037]. As this Disagreement greatly weakened the Orthodox Cause in _Antioch_, and might, in time, be attended with fatal Consequences, no Pains were spared by the apostolic Men of those Times, to induce the _Eustathians_ to abate somewhat of their Zeal and Severity. As for the other Party, notwithstanding their Attachment to _Meletius_, whence they had the Name of _Meletians_, they were greatly inclined to an Accommodation, and seemed to court the Communion of the _Eustathians_, almost upon any Terms. _Lucifer_, the famous Bishop of _Cagliari_, on his Return from _Thebais_ in _Egypt_, to which Place he had been confined by _Constantius_, was prompted by his Zeal to take _Antioch_ in 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 of _Alexandria_, which was already sitting, and to which he had been invited by _Athanasius_, to dispense with his assisting at that Assembly, since his Presence seemed more necessary at _Antioch_. 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]. _Baronius_ owns here, which I cannot help observing by the way, that _Lucifer_ never appeared in the Council of _Alexandria_[1039]; forgetting, no doubt, what he elsewhere so strenuously maintains[1040]; _viz._ that _Lucifer_ assisted at that Assembly, in the Name of Pope _Liberius_, and as his Legate.

[Sidenote: _The Council of_ Alexandria _strive to heal these Divisions_.]