Chapter M: Aurelius, Eleutherius, Commodus (9)

_Liberius_ was succeeded by _Damasus_, whom the _Spanish_ Writers, upon the Authority of _Anastasius_, suppose to have been a Native of _Spain_[977]; though there is no room to doubt of his being born in _Rome_, since it appears, from an Inscription quoted by _Baronius_[978], that his Father had been Lector, Deacon, and Presbyter, of the Church of St. _Laurence_ in that City, and consequently must have lived there from his Youth. _Damasus_ had a Sister named _Irene_, who embraced the State of Virginity, and died before she was Twenty, as we read in her Epitaph[979]. It is not therefore probable, that her Death happened in the Twelfth Year of her Brother’s Pontificate, as the _Spanish_ Author of her Life tells us, he being then Seventy. _Damasus_ served, as his Father had done, the Church of St. _Laurence_, till he was stricken in Years; for he was upwards of Sixty when raised to the Episcopal Dignity. [Sidenote: _and Deacon of that Church_.] He was Deacon of _Rome_ in 355. when _Liberius_ was sent into Exile; on which Occasion he not only bound himself, with the rest of the Clergy, by a solemn Oath not to acknowlege any other Bishop so long as _Liberius_ lived, but attended him on his Journey to the Place of his Banishment[980]. [Sidenote: _Whether he abandoned_ Liberius,_and sided with_ Felix.] _Marcellinus_ and _Faustinus_ seem to insinuate, that soon afterwards, giving way to his Ambition, he forgot the Oath he had taken, abandoned _Liberius_, for whom he had professed the greatest Friendship, and sided with _Felix_ his Antagonist[981]. But these Two Presbyters were zealous Partisans of the Antipope _Ursinus_, of whom hereafter; and therefore we ought to be very cautious of what they write to the Prejudice of _Damasus_. _Jerom_, who lived then at _Rome_, and in great Intimacy with _Damasus_, reproaches such of the Ecclesiastics as forsook _Liberius_, and joined _Felix_, with the Breach of a most solemn Oath; styles them Perjurers, Deserters, Time-servers, _&c._ which I cannot think he would have done so freely, had _Damasus_ been one of the Number. I am therefore not a little surprised, that _Baronius_ should blindly acquiesce to the Accounts of the above-mentioned Writers, and, without further Inquiry, condemn _Damasus_ as guilty of Perjury, by ranking him among the Followers of _Felix_[982]. And yet the Annalist supposes him to have been appointed Great Vicar of _Rome_ by _Liberius_, upon his withdrawing from the City to avoid the Persecution raised by _Constantius_ after the Council of _Rimini_[983]: so that, according to him, he must have changed Sides anew, and, abandoning _Felix_, returned to _Liberius_, which is representing him as a Man swayed by no other Principles but those of Interest and Ambition, and therefore always siding with those who were uppermost. This is all we know of _Damasus_ before his Election.

[Sidenote: _He is chosen Bishop of_ Rome, _and likewise_ Ursinus.]

_Liberius_ dying on the 23d or 24th of _September_ 366. as I have related above, great Disturbances were raised in _Rome_ by the Election of Two Bishops to succeed him, _viz._ _Damasus_ and _Ursinus_, whom the later Writers style _Ursicinus_, a Deacon of that Church. This double Election gave Rise to a dangerous Schism, and a kind of Civil War, within the Walls of the City, which did not end without a great deal of Bloodshed. I shall impartially relate what I find concerning this important Transaction in the contemporary Writers of either Side; leaving the Reader to judge which of the Two Pretenders was the Cause of so much Mischief, and which legally chosen. I shall begin with the Account which _Marcellinus_ and _Faustinus_, who were then at _Rome_, give us of these Elections. They were both Presbyters of that Church, but, being strict Followers of _Lucifer_ Bishop of _Cagliari_, of whom I have spoken above, they and their whole Party were deemed Schismatics, and consequently cruelly persecuted by the Catholic Bishops, especially _Damasus_. Finding themselves thus oppressed, the Two Presbyters, between 383. and 388. drew up a Petition in Behalf of themselves and their afflicted Brethren, addressed to _Valentinian_ II. _Theodosius_, and _Arcadius_, intreating those Princes to protect their Innocence, and put a Stop to the unbridled Rage of their Enemies. With this Request the Two Presbyters repaired to _Constantinople_, being driven from _Rome_ by _Damasus_, and there presented it to _Theodosius_, who, pitying their Condition, in his Rescript directed to _Cynegius_ the _Præfectus Prætorio_, treated them as Catholics, granted them the free Exercise of their Religion, and declared all those wicked Men, nay, and Heretics, who had presumed, or should for the future presume, to persecute or molest them[984]. In the Preface, prefixed to this Petition, I find the following Account of both the above-mentioned Elections. _Ursinus_, say they, was chosen in the Basilic of _Julius_ by the Deacons _Amantius_ and _Lupus_, and the People, who had continued in the Communion of _Liberius_; but _Damasus_, by those who had adhered to _Felix_, assembled for that Purpose in the Church of St. _Laurence_, called _in Lucinis_. _Ursinus_ was ordained the first, by _Paul_ Bishop of _Tivoli_; which _Damasus_, who had always panted after the Episcopal Dignity, no sooner knew, than he hired a great Number of Chariot drivers, and other such despicable Wretches, who, violently breaking into the Basilic of _Julius_, massacred a great many People there. Seven Days afterwards they made themselves Masters of the _Lateran_ Basilic, and there was _Damasus_ ordained Bishop[985]. [Sidenote: _Different Accounts of these Elections._] This Account charges _Damasus_ alone with the Schism, and the Evils attending it. On the other hand, the Council of _Rome_, held about Twelve Years after, lays the whole Blame on _Ursinus_, who, say they, boldly attempted to usurp a Dignity, which on no Score was due to him[986]; and that which met at _Aquileia_ in 381. and consisted of all the most eminent Bishops of the West, ascribes to _Ursinus_, and his Temerity, the many Calamities the Church had suffered; paints him as a Man of no Credit, Character, or Reputation; and adds, that he seized by Force what he had no Hopes of attaining by lawful Means[987]. _Ambrose_ writes, that the Suffrage of Heaven concurred in the Election of _Damasus_[988]. According to these Authorities _Damasus_ was lawfully elected, and _Ursinus_ unlawfully. As to the Particulars of his Election, _Jerom_, who perhaps was then at _Rome_, tells us, that _Damasus_ was first chosen, and then _Ursinus_, who, after his Election, seized by Force on the Basilic of _Sicinus_[989], that is, according to the most probable Opinion, the Basilic of _Liberius_, now _Saint Mary the Greater_. _Socrates_ says, that _Ursinus_ having near as many Votes as _Damasus_, he was thereby encouraged to hold separate Assemblies, and to get himself ordained in a dark and retired Corner of the Basilic of _Sicinus_[990]. _Ruffinus_ assures us, that _Damasus_ was already ordained, when _Ursinus_, transported with Rage at his being preferred to him, assembled a great Number of seditious People, and, supported by them, caused himself, in Defiance of the Canons of the Church, to be ordained, in the Basilic of _Sicinus_, by _Paul_ Bishop of _Tivoli_; whereas the Bishops of _Rome_ were always ordained and consecrated by those of _Ostia_. After his Consecration, continues this Author, he ordained several Persons; which was adding a Sacrilege to his unlawful Election[991]. Both _Ruffinus_, and _Socrates_, who follows him, were certainly mistaken as to the Place of this Ordination, since we are told by _Marcellinus_ and _Faustinus_, that _Ursinus_ was ordained, not in the Basilic of _Sicinus_, but in that of _Julius_[992]. These Two Writers, who were in _Rome_ at the Time of the Elections, tell us, in express Terms, that _Ursinus_ was chosen before _Damasus_; and _Jerom_, who was probably in _Rome_ at the same Time, assures us, in Terms no less express, that _Damasus_ was chosen before _Ursinus_. The former were greatly addicted to _Ursinus_, and the latter no less attached to _Damasus_. As for the Two Councils, which I have quoted above, they were held some Years after, when the Party of _Damasus_ had universally prevailed, and it was a Crime to acknowlege _Ursinus_. _Jerom_ has been followed by most of the Writers who came after, and the Authority of the other Two quite disregarded, for no other Reason but because they were Schismatics; for they joined _Lucifer_, as I have observed above, and refused to communicate with the Bishops who had signed the Confession of _Rimini_, nay, and with those who communicated with them.

[Sidenote: _Great Disturbances in_ Rome, _occasioned by this double Election_.]

By this double Election the Citizens of _Rome_ saw themselves, before they were aware, involved in a Civil War. The whole People were divided, some siding with _Damasus_, and some with _Ursinus_; and neither of the Competitors shewed the least Inclination to yield to the other. No Day passed without Skirmishes and Bloodshed; insomuch that _Juventius_ Governor of the City, and _Julian_ the _Præfectus Annonæ_, to put a Stop to the present, and prevent greater Disturbances, agreed to banish _Ursinus_, whose Party seemed less powerful, together with his Two Deacons _Amantius_ and _Lupus_. The Two Authors I have often quoted write, that both _Juventius_ and _Julian_ were bribed by _Damasus_, who, taking Advantage of the Absence of his 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 of _Ursinus_ were seized, at the Request of _Damasus_, in order to be sent into Exile, but rescued by the People of the same Party, and carried in Triumph to the Basilic of _Liberius_; which _Damasus_ no 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. [Sidenote: _Several Persons massacred._] 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 of _Ursinus_, and a great many more wounded, some of whom died of their Wounds. On the Side of _Damasus_ not one single Person was killed. This Riot began on the 25th of _October_ 366. at Eight in the Morning.

[Sidenote: _The Sedition becomes general._]

Thus the above-mentioned Writer[993] _Ruffinus_ writes in general Terms, that the illegal Election of _Ursinus_, in Opposition to _Damasus_, 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 Heathen _Ammianus Marcellinus_ assures us, that the Partisans of _Damasus_ and _Ursinus_ were 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 of _Sicinus_ One hundred and Thirty-seven Persons were found dead, all killed the same Day: but _Damasus_ in the End, by the Efforts of his Party, got the better of his Antagonist[995]. _Jerom_, however partial, owns, that _Ursinus_ having got Possession of the Basilic of _Sicinus_, the Partisans of _Damasus_ repaired 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, that _Juventius_, 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 for _Ursinus_, whose Party being over-matched by that of _Damasus_, he might not think it safe to continue in _Rome_. Three Days after the Massacre in the Basilic of _Liberius_, that is, on the 28th of _October_, the Partisans of _Ursinus_, say _Marcellinus_ and _Faustinus_, assembling, cried out aloud against _Damasus_, 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]. _Damasus_ was greatly favoured, and chiefly supported, by the _Roman_ Ladies, which probably gave Occasion to the Charge of Adultery that was brought against him. But _Jerom_, 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 a _Virgin Doctor of the Virgin Church_[999].

[Sidenote: Damasus _not easily cleared from all Guilt_.]

_Baronius_, finding he can neither disguise nor extenuate the Cruelties committed by those who adhered to _Damasus_, is at a great deal of Trouble to disculpate him, and lay the whole Blame on _Maximinus_, who, as appears from History, discharged the Office of _Præfectus Annonæ_ from the Latter-end of the Year 367. to the Beginning of 370. and was noted for his Cruelty. _Baronius_ is supported herein by the Authority of _Jerom_ and _Ruffinus_, of whom the former writes, that _Damasus_ remained Conqueror, without hurting the Conquered[1000]; and the latter, that the Cruelties practised by the Prefect _Maximinus_, who had espoused the Cause of _Damasus_, 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 of _Sicinus_ or _Liberius_? On whom are the Murders to be laid, committed there? _Maximinus_ was not then in Power, and perhaps not at _Rome_. I cannot help thinking but _Damasus_ might at least have restrained his Followers from such Excesses; and consequently, as he did not, I cannot, with _Ruffinus_, 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 of _Marcellinus_ and _Faustinus_, both zealous Partisans of _Ursinus_. But neither ought _Baronius_, _Bellarmine_, _Davidius_, &c. upon the bare Testimony of Two Writers, no less sanguine in the Cause of _Damasus_, suppose him to have been no-ways concerned in those Disorders. The famous _Ammianus Marcellinus_, who lived at this very time in _Rome_, and, as a Pagan, was no-ways concerned in the Quarrel, nor more inclined to 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. _Jerom_ indeed speaks with more Modesty and Reserve than _Ruffinus_, and those who have copied after him; for he only says, that _Damasus_ did not hurt his Enemies after he had conquered them. But, in relating the above-mentioned Massacre, and the Skirmishes that happened before the Party of _Damasus_ prevailed, 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 than _Ruffinus_ seems to have done.

[Sidenote: _The Luxury of the Bishops of_ Rome.]

The Heathen _Marcellinus_, after telling us, that _Damasus_ and _Ursinus_ aspired 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]! Thus _Ammianus_. And that _Damasus_ was fond of all that Pomp, Grandeur, and Parade, that he led such a voluptuous Life, as _Ammianus_ here so justly censures and condemns in the Bishops of _Rome_, is not to be doubted, since _Prætextatus_, a Man of the first Quality, honoured with the greatest Employments of the Empire, and zealously attached to Paganism, in conversing familiarly with him, used pleasantly to say, _Make me Bishop of_ Rome, _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 of _Damasus_, than the immense Wealth, which the Church of _Rome_ acquired in After-Ages, by the voluntary Contributions of all the Christian Nations, is disposed of in ours. [Sidenote: _How the Oblations of the Faithful disposed of._] With these Offerings the Bishops of _Rome_ used 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. _Baronius_ takes it very much amiss of _Ammianus_, that he should find Fault with the costly Tables and Entertainments of the Popes, since it is manifest from St. _Austin_, that the Christians at _Rome_, 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 Doctrine _Ammianus_ was 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.

[Sidenote: Ursinus _recalled by_ Valentinian;]

But to return to _Ursinus_; he had been banished _Rome_ by the Prefect _Juventius_, before the 26th of _October_ 366. as I have related above; but the Emperor _Valentinian_, who was at this time in _Gaul_, having, at the Request of his Friends, granted him Leave to return, he entered the City on the 15th of _September_ 367. 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 to _Prætextatus_, who had succeeded _Juventius_ in the Prefecture of _Rome_, injoining him to recall all those, who had been banned for the late Riots, and reinstate them in their former Condition, after warning them, that if, for the future, they disturbed the Peace of the Public, they should be punished without Mercy[1007]. [Sidenote: _but banished anew_.] But notwithstanding this Warning, new Disturbances must have happened, since _Ursinus_ was, by an Order from the Emperor, banished again on the 16th of _November_ of the same Year 367. together with Seven of his Followers, who were all confined to different Places in _Gaul_, where they continued till the Year 371[1008]. The Two Presbyters tell us, that _Damasus_, 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 of _Ursinus_ were 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 of _Ursinus_, and some of the leading Men of his Party, Tranquillity was restored for a while, and the Disturbances composed, says _Ammianus_, which the Christians had raised by quarreling among themselves[1010].

[Sidenote: _The Bishop of_ Rome _impowered by the Emperor to judge other Bishops_.]

About this Time the Emperor _Valentinian_ enacted a Law, impowering the Bishop of _Rome_ to examine and judge other Bishops, that religious and ecclesiastical Disputes might not be decided by profane or secular Judges, but by a _Pontiff 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 at _Rome_, in 378. after declaring, in the strongest Terms, their Approbation of this Law, agreed to present an Address to the Emperor _Gratian_, 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 of _Rome_, and his Collegues, the Council, with a due Sense of Gratitude, acknowleged such Power and Immunity to be intirely owing to the Indulgence of the Emperor: a plain Proof that the absurd and chimerical Notion of a _Divine Right_ was 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 to _Gratian_. 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 of _Rome_, 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 of _Rome_ would, in Process of Time, claim all the Power vested in him, and his Collegues, as due to him alone, and that too by _Divine 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. _Blondel_ is of Opinion, that the Bishop of _Rome_ was, 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, since _Valentinian_ declares, that he enacted the above-mentioned Law to settle the Church, shaken by the Fury of the Schism[1014].

[Sidenote: _The Followers of_ Ursinus _driven out of_ Rome.]

_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 this _Damasus_ took 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, injoined _Prætextatus_ to put _Damasus_ forthwith 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 of _Ursinus_ were assembled, in great Numbers, in the Church of _St. Agnes_, _Damasus_, falling unexpectedly upon them with his Satellites, made a dreadful Havock of the innocent and defenceless Multitude[1016]. After this Second Massacre _Prætextatus_, to secure the Tranquillity of the City, sent several more of the Party of _Ursinus_ into 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 of _Rome_[1017]. The two Writers add, that the Cruelties exercised in the Church of _St. Agnes_ gave great Offence to the Bishops of _Italy_; and that _Damasus_ having invited some of them to _Rome_, 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 condemn _Ursinus_; 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. _Marcellinus_ and _Faustinus_ close their Preface with a short Account of themselves, telling us, that the Presbyters of _Ursinus_’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].

[Sidenote: Damasus _assembles a Council at_ Rome.]

_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_.]

The Fathers of the Council not only approved of the Bishop of _Cagliari_’s Resolution, but appointed _Eusebius_ of _Vercelli_, and _Asterius_ of _Petra_ in _Arabia_, to assist him in so pious an Undertaking. What seemed chiefly to obstruct the so much wished for Union, was a great Attachment on one Side to _Meletius_, and an equal Obstinacy on the other, in refusing to acknowlege one preferred by the _Arians_. The Confessors therefore assembled in _Alexandria_ (for of Confessors alone that Assembly was composed) were of Opinion, that, if every other Remedy proved ineffectual, their Deputies should apply to _Meletius_; and, having persuaded him to resign his Dignity, chuse another in his room, equally acceptable to both Parties. They did not in the least doubt but _Meletius_ would readily, nay, with great Joy, sacrifice his Dignity, and every other private View, to the public Tranquillity[1041]; so great was the Opinion they entertained of his Virtue. Had this wise Resolution taken place, it had, in all Likelihood, been attended with the desired Effect. [Sidenote: _All Means of an Accommodation cut off by the imprudent Conduct of the Bishop of_ Cagliari.] But before the Deputies could reach _Antioch_, _Lucifer_, more commendable for Zeal than Prudence, had cut off all means of an Accommodation, by conferring, of his own Authority, the Episcopal Dignity on the Presbyter _Paulinus_, who was at the Head of the _Eustathians_, and had with more Warmth than any other opposed _Meletius_, and those who adhered to him. He was assisted in that irregular Ordination by Two other Confessors[1042]; _viz._ _Gorgonius_ of _Germanicia_, and _Cymatius_ of _Gabala_, or rather of _Paltos_[1043]. This Step he took to oblige the _Eustathians_, when he found that they could by no means be induced to acknowlege _Meletius_. But, instead of closing, he thereby widened, the Breach, the _Meletians_ declaring, that they would never abandon a Bishop of their own Party, to acknowlege one of another, chosen without their Consent, or even their Knowlege[1044]. This unhappy Division, thus settled and confirmed between the Two Orthodox Parties in _Antioch_, did not continue long confined to that particular Church, but soon extended to the Church universal; some owning _Meletius_ for lawful Bishop of _Antioch_, and others _Paulinus_. _Athanasius_ communicated with _Paulinus_, and not with _Meletius_; and his Example was followed by the Bishops of _Egypt_, of _Cyprus_, and all the Bishops in the West[1045]. On the other hand, all the Orthodox Bishops in the East, except _Athanasius_, and those I have mentioned, espoused, with great Warmth, the Cause of _Meletius_[1046]. They all continued, however, notwithstanding this Disagreement, to communicate with each other, though with some Indifference and Coldness. The Ordination of _Paulinus_ gave Rise to another Schism; for _Eusebius_ of _Vercelli_, finding, on his Arrival at _Antioch_, all Hopes of an Accommodation cut off, and no room left for the Measures concerted and agreed to by the Council, immediately quitted the City, without communicating with either Party. This was condemning the Conduct of _Lucifer_; which he could not brook; and therefore, full of Resentment, he renounced the Communion of _Eusebius_, with whom he had hitherto lived in the greatest Intimacy, and suffered together with him a most painful Exile for the common Cause[1047].

[Sidenote: _St._ Basil _Bishop of_ Cæsarea _applies to_ Damasus.]